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{UNITED STATES OF, AMERICA. 



A COMPENDIUM 

OF THE HISTORY OF THE 

CATHOLIC CHURCH, 

SL 

FROM THE 

fi£ommentement of the Christian (Bnt, 

TO THE 

Ecumenical Council of the Vatican, 

IN WHICH ARE 

Narrated her Combats, and her Victories in Times of Persecution 

Heresy, and Scandal, and wherein is shown that her 

Preservation is a Divine Work. 

(JLomptleb attb &rattslaUb from ilje JSest gutters. 

By Rev. Theodore Noethen. 




BALTIMORE: 

Published by John Murphy & Co. 

182 Baltimore Street. 

1 8 70. 






* A<» 



^° 



Entered, according to the Act of Congress, in the year 1870, by 

JOHN MURPHY, 

in the Clerk's Office of the District Court of Maryland. 



PREFACE. 

A general knowledge of what is termed "Pro- 
fane History," or the record of the principal facts 
and events of all the nations and peoples who 
have lived and flourished from the Creation to 
the present time, is deemed a necessary portion 
of a thorough education, and every effort is used 
to store our minds with this important and inter- 
esting information. 

While there are numerous and excellent works 
of profane history published, a reliable and au- 
thentic history of the Catholic Church has been 
an acknowledged want, particularly at the present 
time, when the Ecumenical Council of the Vati- 
can, now in session, is awakening an interest in all 
the nations of the world, Catholic and Protestant, 
in regard to the Future of that Church, which, 
from her very foundation, was the means of the 
wonderful spread of the Gospel among all nations. 

In our own country, Catholic Missionaries have 
been the zealous and successful pioneers, not only 
in civilizing the Aborigines, but in discovering 
and developing the sources of our greatest treas- 
ures, and consequently of diffusing civilization and 
refinement wherever their salutary and enlighten- 
ing influence has been exerted. 



4 PREFACE. 

In order to supply this want, the present work 
has been compiled and translated from the ablest 
and most reliable authors. Every important event 
connected with the History of the Church, her 
trials and her progress; her victories over perse- 
cutions, heresies, and even scandals, are briefly 
and impartially stated. 

As some are frequently deterred from reading 
books of this nature, by their length, and not less 
by the high prices they command, this volume has 
been prepared with the view of placing it within 
the reach of all, and in such language, as will 
prove interesting to the most casual and hasty 
reader. 

It is confidently hoped, that this work will 
inspire all with a new love and reverence for our 
Holy Mother, the Church; while the touching 
examples of the martyrs' constancy in persecution 
and torments, and the edifying lives of the saints 
who have adorned every century, will animate 
and encourage the practice of piety and virtue. 

The Translator. 
Albany, May, 18 TO. 



INTRODUCTION. 



The Church is that society which Jesus Christ 
established in order to give a spiritual birth to the 
children of Cod, and to form in virtue and holiness, 
those who are destined one day to become the citi- 
zens of heaven. As the execution of this design 
embraces all ages, it is necessary that the Church 
shall exist without interruption until the end of 
the world ; she must be always visible, and always 
pure in faith and morals ; she must always possess 
saints, and charity must always abide with her. 
" The race of Christians," says St. Bernard, " shall 
never fail, neither shall faith among men, nor charity 
in the Church, because Jesus Christ has sanctified 
all ages." 

Nevertheless it has been predicted that the Church 
shall be persecuted by the powers of this world ; 
that she shall be torn by heresies and schisms ; that 
scandals shall spring up in her midst, and that tares 
shall grow up with the wheat. It is therefore evi- 
dent, that, attacked on all sides, she could not have 
existed, much less have established herself, unless 
1* 



6 INTRODUCTION. 

she had been sustained by an All-powerful hand. 
Her Divine Author has also promised to be with 
her until the end of time; that is to say, He will 
always assist her with His invisible protection. 

Her birth was miraculous, and she has been sus- 
tained by a continual miracle ; it was necessary that 
God should enable her to triumph over every obsta- 
cle that men have never ceased to place in her way. 
Without His protection she would have perished 
under the sword of persecutors, who endeavored for 
three centuries to strangle her in her cradle; but 
persecution, instead of destroying, has only served 
to extend and multiply her. God has inspired a 
multitude of heroes with supernatural courage and 
patience, and the admiration which their virtues 
excited converted the executioners themselves. 

The Church would have perished owing to the 
efforts of numerous heretics who have successively 
attacked the dogmas of faith; but their efforts, 
although often supported by the power of emperors 
and kings, instead of changing the faith has only 
served to place it in a brighter light and exhibit it 
to greater advantage. 

God has raised up a vast army of holy Doctors to 
refute each error as soon as it appeared. He has 
facilitated the holding of councils where all novel- 
ties in faith have been solemnly condemned, and 
where the truth has been declared authoritatively 



INTRODUCTION. 7 

in terms which admit of no equivocation or sub- 
terfuge. 

The Church would have perished owing to the 
laxity of morals, which at certain times prevailed 
among her children, and even among her priests ; 
but, notwithstanding the vices and disorders which 
have sometimes reigned in her midst, the pastoral 
authority has always been recognized, her discipline 
has ever remained holy, and her teachings irrepre- 
hensible. She has never ceased to oppose to indif- 
ferentism and sin, the holy maxims of the gospel ; 
she has never ceased to form perfect christians, 
whose eminent sanctity has loudly condemned the 
prevailing vices, and she has held up to the gaze of 
the Universe, models of every virtue. This abiding 
victory which the Church has obtained over tyrants, 
over heresies and over sin, is a striking miracle of 
the power of G-od ; the waters have sought to engulf 
her, the winds have howled and raged against her, 
but she has never fallen, because she is founded upon 
the rock which is Jesus Christ and upon his inviola- 
ble promises. How beautiful, how worthy of vener- 
ation, is this Church, which, in its duration as well 
as in its origin, gives evidence of its divine character. 

There is nothing more admirable than a society 
of men, who alone remain unchangeable in the con- 
stant vicissitudes of human events, who, although 
every thing else crumbles around them, stand firm 



8 INTRODUCTION. 

and immovable, like a rock in the midst of the sea, 
always One, always Holy, always Catholic, always 
Apostolic ; that is to say, the Church has preserved 
without interruption all her marks and prerogatives, 
although assailed by violent tempests. It is the 
visible accomplishment of the words of her divine 
Author: "All power is given to me; go teach all 
nations ; and behold I am with you always, even to 
the consummation of the world." Nothing less than 
an omnipotent power could preserve the Church from 
that instability which belongs to the things of this 
earth ; nothing less than a divine hand could build 
an immortal edifice which neither violence nor storm 
could shake or destroy, and which, instead of being 
weakened, is strengthened and fortified by the very 
means used by her enemies to overthrow her. 

" No," exclaims the illustrious Bossuet, " there is 
nothing greater, nothing more divine in the charac- 
ter of Jesus Christ than for Him to have predicted 
on the one side that the Church would always be 
attacked, either by persecutions, by heresies and 
schisms which would spring up daily, or by the 
coldness of charity which would result from relaxa- 
tion of discipline, and on the other hand to have 
promised, that, despite all obstacles, nothing should 
prevent this Church from preserving her vitality, 
from always having pastors who would transmit 
from one to the other, from hand to hand, the 



INTRODUCTION. 9 

authority of Jesus Christ and with it the holy doc- 
trines and sacraments. No other founder of a new 
sect has ever dared to say what would either become 
of him or of the society he established. Jesus 
Christ is the only one who has explained in clear 
and precise terms, not alone the circumstances of 
His passion and death, but also the combats and 
victories of His Church. " I have established you/' 
said He to the Apostles, " that you shall go, that 
you shall bear fruit, and that your fruit shall re- 
main." And how shall it remain? He does not 
hesitate to declare, and He announces in emphatic 
language a duration without interruption and with- 
out any other end than that of the Universe itself. 

These are the promises which He has made in 
return for the labors of twelve fishermen, and behold 
the manifest seal of the truth of His words. We 
are confirmed in our belief of past events, by re- 
marking the distinctness with which He saw into 
the future. 

Two things strengthen us in our faith — the mira- 
cles worked by Jesus Christ in the presence of the 
Apostles and the people, and the visible accomplish- 
ment of his predictions and promises. 

The Apostles saw but the first of these two things, 
and we see but the second, nevertheless it is as im- 
possible to refuse to believe in one who worked such 
prodigies and to deny the truth of His predictions, 



10 INTRODUCTION-. 

as it is to deny that He was capable of performing 
such wonders. "Therefore," says St. Augustine, 
"our faith is confirmed on two sides, neither the 
Apostles nor we can doubt, that which they saw in 
the beginning assured them of what would follow — 
that which has already happened assures us of that 
which they saw and admired in the beginning." 

Bossuet again says : " Beside the advantage which 
the Church of Jesus Christ possesses of being 
founded upon divine and miraculous facts which 
were recorded with due solemnity and without fear 
of contradiction at the very time of their occur- 
rence, there is another in favor of those who did 
not live at that time, a perpetual miracle, which 
confirms the truth of all the others, and that is the 
continuance of a religion always victorious over the 
efforts made to destroy it." 

What a consolation for the children of God, what 
a convincing argument of the truth of their faith 
when they are enabled to trace back in uninter- 
rupted succession from Pius IX, who now fills the 
pontifical chair, to St. Peter, who was made the 
Prince of the Apostles by Jesus Christ Himself. 
And from thence ascending to the pontiffs of the 
old law, they trace back to Aaron and Moses, and 
then to the patriarchs — and from them to the very- 
beginning of the world. 

What a succession ! what a tradition ! what a mar- 



INTRODUCTION. 11 

velous chain of events ! If our • mind, naturally 
unstable, has become by reason of its uncertainty 
the sport of its judgment, and therefore requires, 
when questions arise which concern our eternal sal- 
vation, a fixed and absolute authority — what greater 
authority is necessary than that of the Catholic 
Church which unites in itself all the authority of 
past ages, all the ancient traditions of the human 
race to its very origin, who justifies itself by its 
succession, and who carries in its eternal duration 
the plain impress of the hand of God. 



HISTORY OF THE CHURCH, 



PART FIRST. 



PREACHING OF THE APOSTLES. 

Whek Jesus Christ had ascended into heaven, 
the Apostles returned to Jerusalem, and, according 
to the command they had received, retired to the 
Cenacle, in order to prepare themselves by seclusion 
and prayer for the reception of the Holy Ghost 
who had been promised them. On the tenth day, 
which was that of Pentecost, the Holy Spirit de- 
scended visibly upon them, and they were made new 
men. Endowed with a celestial strength, inflamed 
with a divine fire, the Apostles began to speak dif- 
ferent languages and to proclaim the greatness of 
God. The people who had repaired in crowds to 
Jerusalem in order to celebrate the feast, ran with 
eagerness to hear them. 

They had come this year from all parts of the 
world, and in a greater number than usual, because 
they were convinced throughout all the east, that 
the Messiah was about to appear. This vast con- 
course, a mixture of so many nations, were amazed 
to hear the Apostles speak the languages of dif- 
ferent countries. St. Peter took occasion from it 
to say to them: "The wonder which astonishes 
you is the evident fulfilment of the prophecy 
2 



14 HISTORY OF THE CHURCH. 

of Joel, expressed in these words — And it shall 
come to pass after this that I will pour out my 
spirit upon all flesh. And I will show wonders 
in heaven and on earth, and your sons and your 
daughters shall prophecy.' " He then announced to 
them the divinity of Jesus Christ whom they had 
crucified, declaring to them that He was truly the 
Messiah expected by their fathers from the beginning 
of the world. He exhorted them to be baptized in 
His name, in order to receive the remission of their 
sins, and the gift of the Holy Ghost. In fine, three 
thousand were converted and added to the number of 
the disciples. They persevered in the doctrine of the 
Apostles, listening diligently to their instructions. 

God confirmed this doctrine by a great num- 
ber of miracles, which filled the people with a 
holy fear. St. Peter and St. John, having gone up 
to the temple at the hour of sacrifice, found at the 
door a man forty years of age, who had been lame 
from his birth. This man asked alms of them 
according to his custom. St. Peter said to him: 
" Silver and gold I have none ; but what I have, I 
give thee : In the name of Jesus Christ of Nazareth, 
arise, and walk." The lame man was cured on the 
spot, began to walk, and entered the temple trans- 
ported with joy, and praising God. The people 
hastened to the temple when they heard the news 
of this miracle, and St. Peter delivered a second 
discourse, which converted five thousand more. 

The high priests, and the officer of the temple, 
enraged at the wonderful success of the preaching of 
the Apostles, arrested them, and threw them into 



PREACHING OF THE APOSTLES. 15 

prison. The next day the Sanhedrim, which was the 
supreme council of the nation, was assembled, and 
having had the Apostles brought before them, they 
asked them by what authority they acted. Then St. 
Peter, full of the Holy G-host, replied with boldness : 
" It is in the name of Jesus Christ, whom you have 
crucified." All those who composed the council 
were struck with astonishment at seeing the firm- 
ness of the Apostles, whom they knew to be only 
men of the people. They contented themselves 
with forbidding them to teach in the name of Jesus. 
The Apostles answered them, with a holy intre- 
pidity : " If it be just in the sight of God to obey 
you, rather than God, judge ye. For we cannot but 
speak the things which we have seen and heard, 
when G-od commands us to make them known." 
Thereupon they let them go. 

The Apostles summoned the faithful together, to 
relate to them that which had passed ; all then 
returned thanks to God, and asked of Him the 
courage to announce His word without fear of the 
prohibition or of the threats of men, which should 
be counted as nothing, when it was their duty to 
accomplish the law of God. 

The faithful ' assembled in the temple to pray, 
in the gallery of Solomon. The people did not 
dare to join them, for fear of being disturbed by 
the public authority; but nothing could prevent 
them from honoring and praising them, at the sight 
of the wonders which they wrought every day. 
They exposed the sick on their beds along the 
streets, so that the shadow of St. Peter might fall 



16 HISTORY OF THE CHURCH. 

on them when he passed by. Many were even 
brought from neighboring cities, and all returned 
to their homes cured. 

The high priest, filled with rage, had the Apostles 
thrown a second time into prison ; but an Angel 
delivered them, and commanded them to go to 
the temple, and fearlessly preach the word of God. 
The council sent an order for the Apostles to appear 
before them ; but although the prison had been 
securely locked, no one was found there. Some per- 
son came at the same time to give notice that the 
prisoners were in the temple, teaching the people. 
Then the captain of the guards of the temple repaired 
to it with some officers, and carried away the Apostles, 
but without using force, because he feared the people. 

When they were presented to the council, he who 
presided said to them: "Have we not expressly 
forbidden you to preach in the name of Jesus? 
Why, therefore, have you filled Jerusalem with your 
doctrine, and why do you charge us with the blood 
of this man?" Peter and the Apostles replied, 
" We ought to obey God rather than man." When 
the human law is found to be in opposition to that 
of God, there should be no doubt as to the choice ; 
we should always give preference to the divine law. 
Generous reply ! which all the martyrs, inspired by 
the example of the Apostles, have repeated in the 
presence of tyrants, who forbade them to do that 
which God commands, or commanded them to do 
that which God forbids. 

The members of the supreme council, transported 
with rage, considered how they should put the Apos- 



PEOGEESS OF THE GOSPEL. 1? 

ties to death, but one among them, named Gamaliel, 
counselled moderation. " If this undertaking comes 
from man, it will disappear very soon of itself; but 
if it comes from God, you cannot prevent it from 
succeeding." His advice was followed; neverthe- 
less they had the Apostles beaten with rods before 
they were dismissed, and renewed the prohibition 
for them not to speak again in the name of Jesus. 
The Apostles went away full of joy, because they 
had been judged worthy to suffer this affront for the 
name of their Master ; they continued to preach 
Jesus Christ in the temple, and to teach the faith- 
ful daily in their own houses. 

WONDERFUL PROGRESS OF THE GOSPEL. 

The disciples of Jesus Christ increased from day 
to day ; the number of the faithful belonging to the 
Church of Jerusalem was already large when St. 
Luke wrote the Acts of the Apostles. We read that 
it was composed of persons of each sex, and of every 
condition ; but it was not only at Jerusalem that 
the faith made conquests. The Apostles, having 
been obliged to separate, on account of the persecu- 
tion which broke out in that city, scattered every- 
where the seed of the Divine word, and established, 
in the places where they sought refuge, other 
Churches, composed of Jews and Gentiles. 

St. Peter travelled through many provinces and 

founded many churches. He at first established his 

chair at Antioch, and went afterward to Kome, which 

was at that time the centre of idolatry, in order to 

2* 



18 HISTORY OF THE CHURCH. 

oppose it, even in the place where it ruled with the 
greatest sway. He had also preached to the Jews, 
settled in the Pont, in Galatia, Cappadocia, Asia 
and Bithynia, and to them he addressed his first 
letter. He sent some of his disciples to found 
churches in the west. 

St. Paul also preached Jesus Christ to the Gentiles 
with the same success ; he then went, first to Seleu- 
cia, to Salamina, to Paphos, and there converted the 
proconsul Sergius Paulus, who was governor, and 
the greater part of the island received the Gospel. 
He travelled over Pisidia, Pamphylia, Lycaonia, 
Phrygia, Galatia, Mysia, and Macedonia. His preach- 
ing was always followed by the conversion of the 
people, and he established at Philippi a church 
which remained inviolably attached to the doctrine, 
and to the person of the holy Apostle. 

After having reaped an ample harvest on his 
way, he stopped at Thessalonica, the capital of Mace- 
donia, and there founded a church, the zeal of whose 
members served as a model to all other churches. 
Thence he passed into Achaia and preached in 
Athens, where he delivered in the Areopagus a cele- 
brated discourse, which Avas followed by the conver- 
sion of St. Denis and of many others. He repaired to 
Rome and remained there two whole years, announc- 
ing the kingdom of God, even in the palace of the 
Emperor Nero, where he converted several persons. 

The other Apostles scattered themselves also 
tli rough the different provinces of the Roman 
Empire, in order to carry there the good and ad- 
mirable tidings of salvation. The conversions were 



PROGRESS OF THE GOSPEL. 19 

so frequent in the commencement of the church, 
and the light of the gospel was diffused in so many 
places, that at the end of the first century, Chris- 
tians were found throughout the greater part of the 
Koman Empire. It was thus in the face of all 
nations, of Jews and of Gentiles, of Greeks and of 
Barbarians, of the wise and of the ignorant, of the 
people and of princes, that the Apostles bore testi- 
mony to the miracles of the Son of God, and 
especially to that of His resurrection, — miracles 
which they had seen with their eyes, heard with 
their ears, and touched with their hands. They 
continued to give this testimony without any profit 
to themselves, contrary to all the dictates of human 
prudence, even to their last breath, and they finally 
sealed it with their blood. 

The unheard-of rapidity with which the Christian 
religion established itself everywhere proves clearly 
that it is divine, and that it is the work of God. It 
is a manifest prodigy which incredulity would not 
deny, if it did not close its eyes to the truth. Jesus 
Christ had prophesied that the Gospel would be 
preached over all the earth ; this wonder was to hap- 
pen immediately after His death ; He had said that 
when He should be raised from the earth — that is to 
say, when He would be fastened to the cross — He 
would draw all things to Himself. 

The Apostles had not yet finished their course 
when St. Paul announced to the Eomans that the 
faith was proclaimed to all the world ; he wrote to 
the Colossians that the gospel was heard by every 
creature, that it was preached, that it would bear 



20 HISTORY OF THE CHURCH. 

fruit, and that it would increase throughout the 
whole world. In short, tradition teaches us that St. 
Thomas carried the gospel to the Indies, St. John to 
Asia Minor, St. Andrew among the Scythians, St. 
Philip to Asia, St. Bartholomew to Great Armenia, 
St. Matthew to Persia, St. Simon to Mesopotamia, St. 
Luke to Arabia, and St. Matthias to Ethiopia. But 
there is no need of histories in order to confirm this 
truth, the result speaks for itself. The numerous 
churches established at the end of this century were 
not formed of themselves, but they show with how 
much reason St. Paul applies to the Apostles this 
passage of the Psalmist : " Their voice is heard over 
all the earth, and their word has been carried even 
to the extremities of the world." 

VIRTUES OF THE FIRST CHRISTIANS. 

Nothing is more beautiful, nor more touching, 
than the picture of the infant Church ; it has been 
described by St. Luke in the Acts of the Apostles: 
" All the multitude of those who believed had but 
one heart and one soul, and not one of them 
appropriated to themselves that which they pos- 
jed; but they had all things in common. There 
were no poor among them, because all those who 
had lands or houses sold them, and brought back 
the price ; they placed it at the feet of the Apostles, 
and they distributed it to each one according t<> his 
need. The faithful persevered in the doctrine of the 
Saviour, in prayer, and in the breaking of the bread, 
thai is to say in the participation of the Divine 



VIKTUES OF THE FIRST CHRISTIANS. 21 

Eucharist." And in another place : " They were 
all united together, and all that which they had was 
in common ; their possessions and their goods they 
sold, and divided them among all, according as 
every one had need. And continuing daily with one 
accord in the temple, and breaking bread from 
house to house, they took their meat with gladness 
and simplicity of heart, praising God, and having 
favor with all the people." 

" A great many miracles and wonders were worked 
by the hands of the Apostles, and they were all 
animated by the same spirit. Not one of the others 
dared to unite themselves with them in the temple ; 
but the people bestowed great praises upon them ; 
and the number of those who believed in the Lord, 
increasing more and more, the Church established 
herself thus, walking in the fear of the Lord, and she 
was filled with the consolation of the Holy Ghost." 

The sacred historian speaks of the Church of Jeru- 
salem. Although the other churches, composed prin- 
cipally of Gentiles, had not arrived at this perfec- 
tion, we cannot but think they were prodigies of 
virtue and sanctity, if we consider the state in which 
the Gentiles were found before their conversion. 
"When they had once received baptism they were no 
longer like the same persons ; they commenced to lead 
a new and truly spiritual life, and they found that 
easy which had formerly appeared impossible to 
them. Those who had been slaves to voluptuousness 
became suddenly chaste and temperate ; the ambi- 
tious saw no real greatness but in the cross ; the 
passions were conquered, and virtue practiced ; they 



22 HISTORY OF THE CHUltCH. 

renounced all that was sweet and agreeable in life ; 
labor and retirement, fasting and silence, had now 
only attraction for them. 

The first and principal of their occupations was 
prayer, which is also that which St. Paul recom- 
mends in the first place ; and as he exhorts them to 
pray without ceasing, according to the precept of 
Jesus Christ, they employed all kinds of means in 
order to interrupt as little as was possible the appli- 
cation of their mind to God and to celestial things. 
They prayed in common as often as they could, 
persuaded that the greater the number that met 
together to ask of God the same graces, the more 
certainly would their petitions be granted, for the 
Saviour says : " If two among you unite together 
on earth to pray, all that which they ask will be 
given them by my Father who is in Heaven ; 
for where two or three persons assemble in my 
name I am found in their midst." In order to 
keep their thoughts fixed upon God, they said spe- 
cial prayers before commencing and after finishing 
their work; they studied the law of God, repeating 
in their houses that which they had heard spoken 
in the place of assembly, and they fixed in their 
memory the explanations of the pastor by convers- 
ing frith one another on the subject. Fathers, 
especially, exhibited great care in the religious 
training of their children. 

Thus the life of a Christian was a continual course 
of prayer, reading and labor, one duty succeeded the 
other without other interruption than that which the 
necessities of life demanded. This conduct was the 



COUNCIL OF JERUSALEM. 23 

more admirable in a number of men, who, until 
their conversion, had given themselves up to all the 
disorders of idolatry. Whence came so sudden and 
wonderful a change ? They must have been very 
sensibly impressed by the miracles and the virtues of 
those who announced this new religion. The spirit 
of God must have acted very powerfully in their 
souls to have made them chaste and mortified men, 
detached from riches, and only desirous of obtain- 
ing invisible and eternal good. Such a change was 
clearly the work of that power which has created 
the world out of nothing, and which is still more 
glorious when it triumphs over hearts without 
impairing their liberty. On one side God acts as 
Master and finds no opposition; on the other, 
although He exacts implicit obedience from man, 
He nevertheless leaves him the power to resist. 

COUNCIL OF JERUSALEM. 

Some of the lately converted Jews still remained 
attached to the law of Moses, and they wished the 
Gentiles who had become Christians to be subject to 
it. This opinion spread as far as Antioch, where 
St. Paul and St. Barnabas were residing at that time, 
and it caused great trouble among those Gentiles 
who had been converted to the faith, when they were 
told that they could not be saved without submit- 
ting to the law of circumcision and other practices 
commanded by Moses. St. Paul and St. Barnaby 
opposed it, affirming that Jesus Christ had come to 
free men from this subjection, and that His grace 



24 HISTORY OF THE CHURCH. 

would avail nothing to those who regarded circum- 
cision as necessary. 

It was therefore determined that they should go 
to Jerusalem to consult the Apostles on this ques- 
tion. On their arrival they were received by all the 
Church. St. Paul had been divinely inspired to 
undertake this journey. He conferred with the 
Apostles who were at Jerusalem, that is to say with 
St. Peter, St. James, and St. John, who were looked 
upon as the pillars of the church. He compared 
their doctrine with that which he preached to the 
Gentiles, and which he had not learned from any 
man, but by the revelation of Jesus Christ, and his 
teachings were conformable to theirs. 

The five Apostles and the priests then assem- 
bled together in order to examine and determine 
the question which had arisen, and after a long dis- 
cussion, St. Peter rose and said : " Men, brethren, 
you know that in former days God made choice 
among us, that by my mouth the Gentiles should 
hear the word of God and believe, and God who 
knoweth the hearts gave testimony, giving unto 
them the Holy Ghost as well as to us (he spoke of 
the conversion of Cornelius). Now, therefore, why 
tempt you God to put a yoke upon the necks of the 
disciples, which neither our fathers nor we have 
been able to bear ? But by the grace of the Lord 
Jesus Christ we believe to be saved in like manner 
as they also." 

St. Peter having thus spoken, all the assembly 
kept silence, and they listened to the wonders that 
St. Paul and St. Barnabas related, which God had 



COUNCIL OF JERUSALEM:. . 25 

wrought among the Gentiles through them. St. 
James then continued the discourse, and confirmed 
the counsel of St. Peter by the testimony of the 
prophets respecting the vocation of the Gentiles. 
" For which cause, said he, I judge that they who 
from among the Gentiles are converted to God 
are not to be disquieted. But we write unto them 
that they refrain from the pollutions of idols, and 
from fornication, and from things strangled and from 
blood." The Apostles warned the Gentiles to avoid 
fornication because the atrocity of the crime was not 
acknowledged in paganism, and as for the prohibition 
to eat strangled things and blood, it was a condescen- 
sion of the Apostles, who wished to preserve for a 
time, at least, this one lawful observance, in order the 
more easily to reunite the Gentiles with the Jews. 

When the question had been decided, the Apos- 
tles, the priests, and all the Church, resolved to 
choose some one from among themselves and to send 
him to Antioch with Paul and Barnabas. And they 
intrusted him with a letter which contained the 
decision of the Council, expressed in these words : 
" It hath seemed good to the Holy Ghost and to us, 
to lay no further burden upon you than to abstain 
from things sacrificed to idols, and from blood, and 
from things strangled, and from fornication." 

The Apostles in this first Council have given the 
example which the Church has since followed in all 
her general councils ; that is to say, all questions 
of faith and whatever relates to the salvation of 
souls as well as to discipline, is decided by a sovereign 
authority without any reference to the secular power. 
3 



26 HISTORY OF THE CHURCH. 

It was the occasion of a dispute among the faithful ; 
they therefore sent to consult the church of Jerusa- 
lem, where the preaching of the gospel had begun, 
and where St. Peter then was. 

The Apostles met together; St. Peter presided 
over the assembly. He proposed the question, and 
was the first to give his opinion ; but he was not 
the only judge. St. James also gave his decision ; 
the decision was founded on the Holy Scriptures 
and formed by the common consent of the clergy; 
they committed it to writing, not as a human judg- 
ment, but as a decree of the Holy Ghost, and they 
said with confidence : " It hath seemed good to the 
Holy Ghost and to us." They sent this decision to 
their particular churches, not to be questioned, but 
to be received and executed with entire submission. 
The Holy Ghost therefore makes Himself heard 
through the voice of the Church. 

St. Paul and Silas also, who carried to the faith- 
ful this first decree of the Apostles, far from per- 
mitting a new discussion on that which they had 
decided, went through the cities teaching them to 
keep the laws of the Apostles. It is thus that the 
children of God comply with the decrees of the 
Church, convinced that they hear through her 
mouth the voice of the Holy Ghost. It is for this 
reason, that after having said in the creed : " I 
believe in the Holy Ghost," we add immediately, '-'and 
in the Holy Catholic Church/' by which we oblige 
ourselves to acknowledge an infallible and perpetual 
truth in the universal Church, since this same 
Church that we believe in during all time would 



DEATH OF ST. JAMES THE LESSER. 27 

cease to be the Church if she ceased to teach the 
truth revealed by God. 

This belief is founded on the solemn promise 
which Jesus Christ has made in these words : " All 
power is given to me, in Heaven and on earth ; 
going therefore, teach ye all nations, teaching them 
to observe all things whatsoever I have commanded 
you, and behold, I am with you all days, even to the 
consummation of the world." Jesus Christ has 
given His Almighty power for the foundation of 
this promise. " With this all-powerful help, teach 
all truth, combat all errors, nothing shall be able to 
overthrow you, and this aid will never fail you ; all 
days I will be with you, and I will be there until the 
end of the world." 



DEATH OF ST. JAMES THE LESSER. 
Year of Our Lord 52. 

St. James, surnamed the Lesser in order to distin- 
guish him from the other Apostle of the same 
name, had been appointed Bishop of Jerusalem. 
It was he, who in the first council spoke after St. 
Peter. He was beloved by all the faithful, and 
respected even by the Jews on account of his emi- 
nent sanctity. His life was austere : his hair and 
beard were never cut, and he drank no wine. 

It is added that he wore no shoes, and that he had 
only one tunic and a simple cloak of coarse stuff. 
He had a habit of going to the temple at an hour 
when no one was there, and, prostrating himself 
before God, he prayed for the sins of the people. 



28 HISTORY OF THE CnUECH. 

He remained for so long a time upon his knees that 
they became hardened like the skin of a camel. It 
was this diligence in prayer and his ardent charity 
that caused him to be called the Just. 

After the death of Festus, governor of Judea, and 
before the arrival of his successor, the high priest 
Anan us wished to profit by this interval to arrest the 
progress of the gospel. He assembled a great coun- 
cil before which St. James was brought. Ananus 
pretended at lirst to consult him on the subject of 
Jesus Christ. " The people take Jesus Christ for 
the Messiah," said he to him ; " it is for you to dis- 
sipate this error, since every one is ready to believe 
that which you will say." 

Tli en he was made to ascend the steps of the 
temple in order that he could be heard by all the 
multitude. When he appeared on this elevated 
place the scribes and the pharisees cried out to him, 
"A just man whom we ought all to believe, since 
the people go astray in following Jesus crucified ; 
tell us what we should think of it." Then St. 
James replied in a loud voice: "Jesus, the son of 
man, of whom you speak, is now seated at the right 
hand of the Sovereign Majesty, as the Son of God, 
and Tie is to come on the clouds of Heaven to judge' 
all the world;" Such clear testimony rendered to 
the divinity of Jesus Christ served greatly to con- 
firm the new Christians in the faith which they had 
first embraced. They all cried out with one voice, 
"Glory to the son of David! honor and glory to 
Jesus!" But on the other side the pharisees, seeing 
themselves foiled in their attempt, said one to the 



DEATH OP ST. JAMES THE LESSER. 29 

other : " What have we done ? why have we excited 
this testimony in favor of Jesus ? We must over- 
throw this man." They therefore began to cry: 
" What ? is the Just also in error ?" Then, animated 
by a blind fury, they ascended to the pinnacle of the 
temple and hurled the holy Apostle from it. Nev- 
ertheless, St. James was not killed immediately, but 
had still enough strength to kneel down and address 
God in this prayer : " Lord, forgive them, for they 
know not what they do ! " 

The cruel men now said : " We must stone him ! " 
and they immediately threw on him a shower of 
stones. One alone among them, touched by some 
feeling of humanity, said to the others : '"'What are 
you doing ? stop ; the Just prays for you, and you 
put him to death." These words could not subdue 
their rage ; a fuller, who was present, took his rod 
and aimed a heavy blow at the head of the Saint 
and completed his martyrdom. 

The holy Apostle had such a great reputation for 
sanctity among the people, that they attributed to 
his death the ruin of Jerusalem, which shortly after 
followed. He was buried near the temple on the 
same spot where he was martyred, and there they 
erected a monument to him. 

St. James wrote an epistle, which is to be found 
in the New Testament, and one of the seven which 
are called Catholic ; that is to say, addressed to the 
universal Church. He endeavors in this epistle to 
prove the necessity of good works in order to be 
saved, because he had heard that some persons pre- 
tended that faith was sufficient without works. 



30 HISTORY OF THE CHURCH. 

The holy Apostle, on the contrary, teaches that 
justice, when it is true, is willing to observe the 
commandments, and that the servants of God are 
always faithful in g-ood works, which he shows by 
the example of all the saints, who are in all times 
distinguished for their virtuous actions. 



FIRST PERSECUTION UNDER THE EMPEROR 
NERO. 

Year 54. 

The Church had already suffered greatly on the 
part of the Jews and Pagans, but these persecutions 
were not general. The Emperor Nero was the first 
who employed his sovereign power against the 
Christians. 

This cruel prince, enraged because several persons 
in his palace had abandoned the worship of idols, 
published an edict forbidding any one to embrace 
the Christian religion. It was on the occasion of 
the great fire which consumed nearly the whole city 
of Home. Many believed that Nero himself had 
set fire to the city in order to rebuild it afterwards 
with more magnificence. 

With the view of pacifying the angry rumors 
which were beiug circulated against him, and to 
give an object to the public hatred, he accused the 
Christians of being the incendiaries, and commenced 
to persecute them in the most barbarous manner. 
A great number of them were put to death, say the 
Pagan authors themselves, not because they were 
convicted of the crime of incendiarism, but because 



FIRST PERSECUTION UNDER NERO. 31 

tliey were odious to mankind on account of the 
religion which they professed. 

Nero did not content himself in their regard with 
even the customary torments ; some of them were 
wrapped in the skins of wild beasts and exposed to 
the dogs to he devoured by them ; others, after hav- 
ing been dressed in tunics soaked in pitch, were 
fastened to posts, they were then set on fire, and 
thus served for torches to give light during the 
night. The emperor made a spectacle of them in 
his gardens, where he himself drove his chariot by 
the glare of these horrible torches. The Koman peo- 
ple, who otherwise hated the Christians, nevertheless 
felt compassion for them, and saw with sorrow that 
they were sacrificed to the cruelty of the tyrant. 

It was during this persecution that St. Peter and 
St. Paul ended their lives by martyrdom. It is said 
that these holy Apostles were kept nine months in a 
prison which was at the foot of the capitol; that 
two of their guards, astonished at the miracles 
which they saw them work, were converted, and that 
St. Peter baptized them with forty-seven other per- 
sons who were at that time in the prison. 

The faithful who were at Rome conveyed to St. 
Peter the means of escape, and urged him to make 
use of them in order to preserve his life, so precious 
to the Church. The holy Apostle yielded at length 
to their entreaties, but when he had arrived at the 
gate of the city, Jesus Christ appeared to him, and 
told him that He was going to Rome to be there 
crucified over again. St. Peter penetrated the 
meaning of these words, and understood that it was 



32 niSTOKY OF THE CHURCH. 

in the person of His Vicar, that the Saviour was to 
be a second time crucified. He returned to the 
prison and was condemned to the torment of the 
cross ; but he asked to be fastened to it with his 
head downwards, judging himself unworthy to die 
in the same manner as his Divine Master. 

St. Paul, being a Roman citizen, was beheaded. 
It is related that on his way to execution he con- 
verted three soldiers, who suffered martyrdom shortly 
afterwards. 

Such was the origin of the first persecution which 
the Church has undergone on the part of the Roman 
emperors, and it is glorious for her to have had for 
persecutor a prince who was an enemy to every vir- 
tue. The most wicked of men was worthy to be the 
first of persecutors. 

TERRIBLE PROPHECY CONCERNING THE CITY OF 
JERUSALEM. 

The time drew near when the prophecy of Jesus 
Christ should be accomplished against the city and 
the temple of Jerusalem. The generation was not to 
pass away before the misfortunes which were fore- 
told should happen. It is a perpetual tradition, 
certified to in the Talmud of the Jews and con- 
firmed by all the rabbi's, that forty years before the 
ruin of Jerusalem, which goes back to the time of 
the death of Jesus Christ, they did not cease seeing 
strange things in the temple. Every day there 
appeared new wonders, so that a famous rabbi cried 
out one day: "0 temple! temple! what canseth 



TERRIBLE PROPHECY OF JERUSALEM. 33 

thy commotion, and why art thon terrified for thy- 
self ?" 

What could be more dreadful than the frightful 
noise which was heard in the sanctuary on the day 
of Pentecost, or more fearful than the voice which 
resounded all through the sacred place: "Depart 
iiexce ! Depart hexce I" The holy angels, pro- 
tectors of the temple, declared loudly that they 
abandoned it, because God, who had chosen it as 
His dwelling place for so many centuries, had con- 
demned it. 

At length, forty years before the war in which 
Jerusalem was destroyed, the Jews received a terri- 
ble warning, which appeared before the eyes of all 
the people. Josephus, the Jewish historian, thus 
relates it : 

" One, named Jesus, son of Ananus, having come 
from the country to the feast of the Tabernacles, 
when the city was still in a profound peace, began 
suddenly to cry out : ' Woe to the city ! woe to the 
temple ! voice of the east, voice of the west, voice of 
the four winds ; woe to the temple ! woe to Jeru- 
salem !' He never ceased, day or night, traversing 
the city, repeating continually the same threat. 
The magistrates in order to stop him caused him to 
be severely punished. He did not say a word to 
clear himself nor did he make a complaint, but lie 
continued to cry out as before : < Woe to the tem- 
ple ! woe to Jerusalem !' Then they took him to the 
Eoman governor, who had him beaten with rods. 
The pain did not make him ask for mercy, nor did 
it cause him to shed a single tear; at every blow 



34 HISTORY OF THE CHURCn. 

that they gave him, he repeated in a still more 
mournful voice : < Woe ! woe to Jerusalem !' He 
redoubled his cries on feast days ; and when they 
asked him who he was, from whence he came, and 
what he meant by his cries, he replied to none of 
these questions, but continued in the same manner 
and with the same vehemence, so that they dismissed 
him as a madman. It was remarked that his voice, 
although incessantly and violently exercised, never 
became at all weakened. 

" At the last siege of Jerusalem he shut himself up 
in the city; and walking indefatigably round and 
round the ramparts, he cried out with all his 
strength, ' Woe to the temple ! woe to Jerusalem ! 
woe to the people !' At the end he added, ' Woe to 
myself!' and immediately afterwards he was killed 
by a stone thrown from a machine." 

Is it not manifest that this man was but an instru- 
ment in the hands of God, and that he only existed 
in order to announce these judgments? He was 
not only the prophet and the witness, but the vic- 
tim, for the manner of his death only made the 
threats of God more conspicuous. This prophet of 
the misfortunes of Jerusalem called himself Jesus. 
It seemed that the name of Jesus, the name of salva- 
tion and of peace, Avas destined to become an omen 
of calamity to the Jews, who despised it in the per- 
son of our Lord ; and that because this ungrateful 
people rejected one Jesus, who announced to them 
pardon, mercy and life, God sent them another Jesus 
to foretell irremediable evils, and the inevitable de- 
cree of their approaching ruin. 



DESTRUCTION OF JERUSALEM. 35 

THE DESTRUCTION OF JERUSALEM. 

The Jews, who had always detested the yoke of 
the Romans, revolted against them, and this revolt 
caused their ruin. The wisest among them left 
Jerusalem, foreseeing the misfortunes which were 
about to befall her. It was then that the Christians 
who were in the city retired to the little city of 
Pella, situated in the midst of the mountains of 
Syria, thus following the advice given by our Lord 
to His disciples, when He predicted to them the 
destruction of the temple. 

The Roman army at first suffered a slight defeat, 
which emboldened the rebels ; but the command of 
the army having been given to Vespasian, that gen- 
eral very soon regained the advantage over them. 
Then commenced divisions and dissensions amomr 
the Jews, and different parties were formed in the 
city, all of whom committed the greatest excesses. 
This unhappy city was attacked on both sides — by 
cruel factions within and by the Romans without. 
Vespasian, informed of what was taking place in 
Jerusalem, suffered the Jews to destroy themselves, 
in order that he might the more easily gain his own 
ends. 

Baing at that time the recognized emperor, lie 
entrusted Titus, his son, with the continuation of 
the siege. This young prince encamped three miles 
from Jerusalem and closed all the entrances to the 
cit)'. As it Avas near the feast of the Passover, a 
great number of Jews were shut up in the city, and 
they consumed in a short time all the food that was 



36 HISTORY OF THE CHURCH. 

there. Famine was most terribly felt. The factious 
rushed into the houses to search them; they ill- 
treated those who had hidden any food, and com- 
pelled them by cruel torments to give up all that 
they possessed. The greater part of the citizens 
were obliged to eat any thing they could find ; they 
even snatched the food from one another, and they 
would take away from the children the bread which 
they held in their hands. The seditious were not 
at all affected by these evils, and they were only 
more enraged and more determined to continue the 
war. Nevertheless, Titus, having taken the fortress 
called Antonia, advanced his works, went as far as 
the temple, and made himself master of the two 
exterior galleries. 

It was then that the famine became horrible ; the 
people searched in the gutters for something to eat, 
and they devoured food that was even tainted. A 
woman, overcome by hunger and reduced to despair, 
took her child still at the breast, and looking at it 
with frenzied eves, exclaimed: "Unhappy wretch, 
for what do I reserve thee? To die of hunger or 
to become a slave of the Romans?" She cut its 
throat immediately, roasted it, ate a part of it, and 
hid the rest. 

The rioters, attracted by the odor, entered the 
house and threatened. to kill the woman if she did 
not show thorn what she had concealed. She laid 
before them that which remained of her child, and 
seeing fchem transfixed with horror, she said to 
them: "You can certainly eat of it, if I have done 
so; it is my child ; it is I who have killed it; you 



DESTRUCTION OF JERUSALEM. 37 

ire neither more delicate than a woman, nor more 
tender hearted than a mother." They left the house 
trembling Trith fear. 

Titus now attacked the second enclosure of the 
temple and set lire to the gates, commanding them, 
however, to preserve the body of the edifice ; but a 
Roman soldier, impelled, says Josephus the historian, 
by a divine inspiration, took a firebrand, and caus- 
ing himself to be raised up by his companions, he 
threw it into one of the rooms which the temple 
contained. The fire instantly caught, penetrated 
into the interior of the temple, and entirely con- 
sumed it, notwithstanding the efforts which Titus 
made to arrest the flames. 

The Romans massacred all whom they found in 
the city, and destroyed every thing by fire and by the 
sword: thus was accomplished the prophecy of 
Jesus Christ. Titus himself declared that this suc- 
cess was not his work, and that he had only been 
the instrument of divine vengeance. There per- 
ished in this siege eleven hundred thousand inhabit- 
ants. The remainder of this unhappy nation were 
widely scattered over the empire. 

Who does not see in this terrible disaster the just 
punishment of the impious rage which the Jews 
had exercisad against the Messiah ? Other cities 
have had to endure the horrors of a siege or of a 
famine ; but it has never happened that the citizens 
of a besieged city have carried on the war with so 
much fury, or that they ever practiced against one 
another a more atrocious cruelty than that which 
tiiey suffered from the hands of the enemy itself. 
4 



38 HISTORY OF THE CHURCH. 

This is a solitary example, and will always be so ; 
but this one example was necessary to verify the 
prediction of Jesus Christ, and to render the pun- 
ishment of Jerusalem proportionate to the crime 
which she had committed in crucifying her God ; a 
crime which stands alone, and which has never had 
an example in the past nor will have in the future. 

SECOND PERSECUTION UNDER DOMITIAN. 

The wars in which the emperors who succeeded 
Nero were engaged, and the pacific character of 
Vespa ; sian and of Titus, gave the Christians some 
rebate, until the time when Domitian commenced 
the second general persecution. 

This emperor, who had all the vices of Nero, 
imitated him also in his hatred of Christians. He 
published an edict intended to overthrow, if it had 
been possible, the Church of God, already firmly 
established in a great number of places. God had 
warned His servants of this tribulation before it 
came to pass, in order that they might prepare for it 
by a renewal of zeal. 

We can judge of the violence of this persecution 
by the manner in which the emperor treated the 
most distinguished persons, and even his nearest 
relatives. He put to death the consul, Flavins 
Clemens, his first cousin, and banished Domitilla, 
the wife of the consul, because they became Chris- 
tians. Two of their slaves, Nereus and Achilleus, 
who were also converted to the faith, suffered many 
torments, and were at last beheaded. 



SECOND PERSECUTION UNDER DOMITIAN. 39 

There were a great many others who were put to 
death, or deprived of their possessions; but that 
which rendered the persecution of Domitian most 
famous is the martyrdom of St. John. He had the 
holy Apostle brought to Rome, where he was thrown 
into a vessel of boiling oil, without receiving any 
injury therefrom. Jesus Christ, who had specially 
favored him, among all the Apostles, granted him, 
like the others, the glory of martyrdom ; but He 
did not wish to leave to men the power of shorten- 
ing so precious a life. Thus was accomplished that 
which our Lord had prophesied, that this Apostle 
would drink the chalice of His passion. This 
miracle happened near the Latin gate, according to 
the tradition which is yet preserved in Rome, and 
there is still to be seen an illustrious and most 
ancient memorial of it. It is a church that the 
Christians erected on the spot, and it bears his 
name, in order to perpetuate the remembrance of 
this event. 

St. John, having escaped death by so evident a 
miracle, was exiled by Domitian to the Island of 
Patmos, which is one of the islands of the Egean 
sea. It was in this place that he wrote his Apoc- 
alypse ; far from the intercourse of men he had 
prophetic revelations, which he addressed to the 
seven principal Churches of Asia, more particularly 
committed to his care. In this divine book, after 
giving to his Churches such advice as was expedient 
for each of them, he, enlightened by the Spirit of Cod, 
predicts under the most sublime images the destruc- 
tion of idolatry and the triumph of the Church. 



40 HISTORY OF THE CHURCH. 

When, after the death of the tyrant, the senate 
had annulled all his decrees, St. John returned to 
Ephesus, and there passed the remainder of his life, 
watching over the interests of the Churches of Asia. 
He was then ninety years old, but his great age did 
not prevent him from sometimes going into the 
n eighboring provinces to ordain bishops, or to form 
and establish new Churches. 

He wrote his Gospel at the solicitation of the 
Bishops of Asia, who entreated him to give in writ- 
ing an authentic testimony of the divinity of Jesus 
Christ, which some heretics had attacked ; he wrote 
it after proclaiming a fast and public prayers. His 
epistles date from about the same time ; they 
breathe throughout the most tender charity, and it 
can be easily seen from them that his heart was 
filled with that divine fire which he had drawn from 
the bosom of the Saviour, on which he reposed at 
the last supper. The first is addressed to the Par- 
thians, and the two others to particular persons ; he 
does not take there the title of Apostle, but that of 
the Ancient, which they commonly gave him. 

THE LAST ACTION OF ST. JOHN. 

There is related of St. John a very touching 
event, and which forcibly portrays the ardor of his 
charity. In one of his journeys, after having deliv- 
ered an exhortation to the faithful of a city of Asia, 
he observed in the assembly a young man of attract- 
ive appearance, to whom he became attached, and 
addressing himself to the bishop, he said to him 



LAST ACTION OF ST. JOHN. 41 

before all the people : " Take care of this youth ; I 
recommend him to you in the presence of the 
Church and of Jesus Christ," and then St. John 
departed for Ephesus. The bishop instructed the 
young man, and prepared him to receive baptism. 

After having admitted him to the sacrament of 
confirmation, and the Holy Eucharist, and believing 
him worthy of Christ, he ceased to watch over him, and 
gave him more liberty. The young man abused the 
confidence placed in him, and became intimate with 
some libertines of his own age, who persuaded him 
to indulge with them in all kinds of vice ; and he 
even went to greater extremes than his disorderly 
companions, for he finally became chief of a band of 
robbers. 

Some years afterwards St. John returned to this 
same city, and demanded of the bishop an account 
of the trust he had confided to him. The bishop 
was at first surprised, thinking that he had refer- 
ence to some money, " It is the youth whom I have 
intrusted to you," said the Apostle, " it is the soul 
of your brother." " He is dead," answered the bishop, 
concealing his eyes. "Dead?" asked the Saint, 
"of what did he die?" "He is dead to God," 
replied the bishop ; " he has become a wicked man 
and a robber, and has taken possession of a moun- 
tain, where he dwells with a band of wretches like 
himself." 

At this intelligence, the holy Apostle groaned 

aloud. " G-ive me a horse and a guide," said he. He 

left the Church, and repaired to the place where the 

robbers were to be found. Their sentinels arrested 

4* 



42 HISTORY OF THE CHURCH. 

him and took him hefore their captain, who waited 
to receive him. The young man, having recognized 
St. John, was seized with shame, and fled. Then the 
holy Apostle, forgetting his great age, pursued him 
and cried out to him : " My son, why do you fly from 
me ; why do you fly from your father, an old man, with- 
out weapons ? My son, have pity on me ; do not fear ; 
there is still hope of your salvation. I will answer 
for you to Jesus Christ. I would willingly give my life 
for you, as Jesus Christ has given His for us ; stop, 
believe me, it is Jesus Christ who has sent me to 
you." At these words, the robber stopped, let fall 
his arms, and burst into tears. The holy old man 
embraced him with tenderness, reassured him, and 
promising him, on the part of the Lord, the forgive- 
ness of his sins, he took him back to the Church ; 
prayed for him, fasted with him, conversed with 
him on the most edifying subjects, and did not leave 
him until he had reconciled him with God. 

St. John lived until he was one hundred years 
old. His advanced age did not impair his useful- 
ness ; he wished the people to take innocent recrea- 
tions, and himself set the example. One day when 
amusing himself by petting a tame pigeon, he was 
met by a sportsman, who appeared astonished to see 
so great a man indulge in such a pastime. " What 
have you in your hand ?" said St. John to him. " A 
bow," replied the sportsman. "Why do you not 
always keep it bent ?" " It would lose its strength," 
said the sportsman. " Well," responded the holy 
Apostle, " it is for the same reason that I give some 
recreation to my mind." 



DIVISION IN THE CHUECH. 43 

THE DIVISION IN THE CHURCH OF CORINTH, 

After the death of St. Peter, the Church of Eome 
was governed by St. James, and then by St. Cletus, 
who was succeeded by St. Clement, who is spoken 
of in the Epistle to the Philippians. 

A great trouble occurred in the Church of Corinth 
during his life-time. Some of the laity, excited by a 
spirit of faction, rose against the priests, and caused 
several of them to be unjustly deposed. Pope 
Clement wrote them a most affecting and instruct- 
ive letter on this subject. After the Holy Scrip- 
ture, it is one of the most beautiful monuments of 
ecclesiastical antiquity. It begins thus : " The 
Church of God which is at Rome, to the Church of 
God which is at Corinth, elect, sanctified, by the 
will of God, though Jesus Christ our Lord : grace 
and peace from the Almighty God, by Jesus Christ, 
be multiplied unto you." 

After inspiring them with horror at the division 
which was agitating the Church of Corinth, he 
describes the excellence of their lives as Christians. 
" For who that has ever been among you has not 
experienced the firmness of your faith and its fruit- 
fulness in all good works ; and admired the temper 
and moderation of your religion in Christ. For you 
did all things without respect to persons, and walked 
according to the laws of God ; being subject to those 
who had authority over you, and giving the honor 
that was due to such as were aged among you. You 
commanded the young men to think those things 
that were modest and grave. The women you 



44 HISTORY OF THE CHURCH. 

exhorted to do all things with an upright and pure 
conscience ; loving their own husbands, as was fit- 
ting; and that, keeping themselves within the 
bounds of a lawful obedience, they should order 
their houses gravely with all discretion. You were 
all of you humble minded, not boasting of any 
thing ; desiring rather to be subject than to govern ; 
to give than to receive ; being content with the por- 
tion God had dispensed to you; and, hearkening 
diligently to His word, you were confirmed in 
your charity, having His sufferings always before 
your eyes. 

" Thus a firm, and blessed and profitable peace was 
given unto you ; and an insatiable desire to do good ; 
and a plentiful effusion of the Holy Ghost was upon 
all of you. And being full of good designs, you 
did, with great readiness of mind, and with a relig- 
ious confidence, stretch forth your hands to God 
Almighty ; beseeching Him to be merciful unto 
you, if in anything you had unwillingly sinned 
against Him. You contended day and night for 
the whole brotherhood; that with compassion, and 
a good conscience, the number of His elect might 
be saved. 

You were sincere, and without offense towards 
each other ; not remembering injuries ; all sedition 
and schism were an abomination unto you. You 
bewailed every one his neighbor's sins, esteeming 
their defects your own. You were kind one to 
another without grudging ; always ready to perform 
every good work. And being gifted with a conver- 
sation altogether virtuous and religious, you did all 



DIVISION" IN THE CHURCH. 45 

things in the fear of God, whose commandments 
were written upon the tables of your heart." 

Tlie Holy Pope then pictures the evils occasioned 
by discord. " From thence came emulation, and 
envy, and strife, and sedition, persecution and dis- 
order, war and captivity." He produces proofs 
from the Old Testament in order to show the bad 
effects of jealousy; he exhorts the Corinthians to 
repentance, charity and humility by the example of 
the saints, the consideration of the goodness of 
God, and finally by the sacred ties which unite all 
Christians. 

"Wherefore are there strifes, and anger, and 
divisions, and schisms, and wars, among us?" he 
exclaims. " Have we not all one God, and one 
Christ ? Is not one spirit of grace poured out upon 
us all ? Have we not one calling in Christ ? Why 
then do we rend and tear in pieces the members of 
Christ, and raise seditions against our own body, 
and are come to such a height of madness, as to 
forget that we are members one of another ? Your 
schism has perverted many, has discouraged many ; 
it has caused diffidence in many, and grief in us all. 
Let us therefore with all haste put an end to this 
sedition ; and let us fall down before the Lord and 
beseech Him with tears that He would be favorably 
reconciled to us, and restore us again to a seemly 
and holy course of brotherly love." 

This letter produced the effect the holy Pope 
desired, and he had the consolation of suppressing 
this schism which distracted the Church of Corinth. 



46 HISTORY OF THE CHURCH. 

THIRD PERSECUTION UNDER TRAJAIC. 

(Year 106.) 

The- third persecution commenced during the 
pontificate of St. Evarastus, who had succeeded St. 
Clement. Although less violent than the two first, 
it lasted a long time, and made a very great number 
of martyrs. The emperor Trajan, whom history 
otherwise praises for his wisdom and clemency, 
encouraged* the barbarities which were practiced 
against the Christians. Although he had not issued 
new edicts against them, he nevertheless wished the 
fcruel laws to be executed which had been made by 
nis predecessors throughout the different provinces 
of the empire. 

A remarkable memorial of this fact has been 
handed down to us in the reply of this prince to 
Pliny the Younger, governor of Bithynia. Pliny 
wrote to Trajan, in order to consult him as to the 
course of conduct he should pursue with regard to 
the Christians ; he declared that he finds them 
innocent of any crime. " All their error, he says, 
consists in this one thing, that on a certain day 
they assemble before sun-rise and with two choirs 
sing hymns in honor of Christ, whom they look 
upon as a God. They also pledge themselves by 
oath not to commit such crimes as robbery and 
adultery, to be faithful to their word, and to confess 
the truth. I have not discovered any superstitious 
practices in their worship, and for this reason I have 
suspended all the laws against them until further 
orders from you. The affair has appeared to rno 



THIRD PERSECUTION UNDER TRAJAN. 47 

worthy of your consideration, on account of the 
vast number of those "who are implicated in this 
accusation ; for there are a great many of every age, 
of each sex, and of all conditions ; this contagious 
evil has not only infected the cities, it has extended 
to the villages and country places. On my arrival 
in Bithynia, I found the temples of our gods 
deserted, the feasts abolished, and it was difficult to 
find any one to bury the victims." 

This letter of a Pagan governor shows how much 
the Church had progressed at the end of the first 
century, and the great purity of the faith professed 
by the Christians. This testimony rendered to their 
innocence by a persecutor is a glorious tribute paid to 
the religion of Christ. Trajan replied to him that 
it was not necessary to institute inquiries about the 
Christians ; but that if they, when denounced, 
acknowledged themselves Christians, they should be 
punished with death ; an absurd and extraordinary 
answer on the part of an otherwise estimable prince. 
If the Christians are guilty, why forbid any inquir- 
ies about them ? If, on the contrary, they are inno- 
cent, why punish them as soon as an accusation is 
made against them ? How limited is the knowledge 
of men when they are not enlightened by the torch 
of faith! How imperfect and defective is even 
their justice ! 

This prince put to death several Christians. One 
of the first who suffered martyrdom was St. Simeon, 
a near relative of Our Lord. He was Bishop of 
Jerusalem, and one hundred and twenty years of age 
when he was denounced as a Christian and as being 



48 HISTORY Or THE CHURCH. 

of the race of David. For this double crime they 
made him undergo many torments, which he endured 
with an admirable constancy. The spectators were 
amazed to see so much courage and strength in a 
man of such advanced age. At length he was con- 
demned to he crucified, and he had the glory of 
giving his life for Jesus Christ, and of dying by the 
same punishment as his Divine Master. 



TRAJAN INTERROGATES ST. IGNATIUS AND CON- 
DEMNS HIM TO DEATH. 

The emperor Trajan not only instigated the 
magistrates against the Christians, but took part 
himself in the persecution. In passing through 
Antioch on his way to make war on the Persians, 
he ordered Ignatius, surnamed Theophorus, Bishop 
of Antioch, to be brought before him. 

"Is it thou," said Trajan, "who like a wicked 
demon dares to violate my commands, and seekest by 
thy example to induce others to ruin themselves ?" 
Ignatius replied, " Prince, none other than thyself 
hast ever called Theophorus a wicked demon (he 
alluded to the signification of the Greek word 
Theophorus, which means, one who carries God in 
his heart) ; far from the servants of God being evil 
spirits, know that the demons tremble before them, 
and take flight at the sound of their voice." 

" And who is Theophorus ?" asked the emperor. 
"It is I," replied [gnatius, "and whosoever like me 
carries Jesus Christ in his heart." " Dost thou then 
believe," asked Trajan, " that we also carry in our 



TRAJAN" INTERROGATES ST. IGNATIUS. 49 

hearts the gods who combat for us ?" " They are 
not Gods, they are devils/' replied Ignatius, " there 
is but one God, who has made heaven and earth, and 
there is but one Jesus Christ, the only son of God, 
in the kingdom to which I aspire." "Speakest 
thou," asked Trajan, " of that Jesus whom Pilate 
had fastened to a cross ?" " Say rather," answered 
the holy bishop, " that Jesus fastened to the cross sin 
and its author, and that He then gave to those who 
carry Him in their hearts the authority to confound 
hell and its powers." " Thou carriest then Christ 
within thee ?" said the emperor. " Yes, undoubted- 
ly," replied Ignatius, " for it is written : * I will dwell 
within them, and I will accompany all their steps.' " 
Trajan, annoyed by the ready and apt replies of 
St. Ignatius, pronounced sentence against him. 
" We command that Ignatius, who glories in carry- 
ing within him the Crucified, shall be placed in irons, 
and conducted under a strong guard to Rome, to be 
there exposed to wild beasts, and to serve as a spec- 
tacle to the people." Upon hearing this decree, the 
Saint cried out in a transport of joy : " I return thee 
thanks, Lord, for having given me a perfect love 
for thee, and for honoring me with the same fetters 
with which thou didst formerly honor the great 
Paul, thy Apostle." While uttering these words he 
fastened the chains upon himself, and with tears 
recommended the Church to God. He then placed 
himself in the hands of a band of cruel and inhu- 
man soldiers, who were to conduct him to Rome, to 
serve as food for the lions, and amusement for the 
people. 

5 



50 HISTORY OF THE CHURCH. 

In his impatience to shed his blood for Jesus 
Christ, he joyfully left Antioch in order to repair to 
Seleucia, where he was to embark. After a long and 
dangerous voyage, he landed at Smyrna. As soon 
as he reached the shore, he went to see St. Polycarp, 
who was the bishop of that city, and who had been, 
like himself, a disciple of St. John. St. Ignatius 
expressed the joy he felt at being in chains for Jesus 
Christ. At Smyrna he found deputies from all the 
neighboring churches, who had come to salute him, 
and who were eager to have some share in the 
spiritual grace with which he was filled. The holy 
bishop entreated them all, and particularly St. 
Polycarp, to unite their prayers to his, in order to 
obtain for him the grace to die for Jesus Christ. 

From Smyrna he wrote to the Churches of Asia 
letters full of the apostolic spirit. Then, addressing 
himself to the deputies who had come to visit him, 
he implored them not to retard him in his journey, 
but to suffer him to go quickly to Jesus Christ, by 
means of the teeth of the wild beasts who waited to 
devour him. As he feared that the Christians who 
were at Kome would put obstacles in the way of his 
ardent desire to die for Christ, he sent them an 
admirable letter by the Ephcsians, who were to pre- 
cede him, imploring them not to prevent him from 
suffering the torments to which he was condemned. 



LETTEE OF ST. IGNATIUS. 51 



LETTER OF ST. IGNATIUS TO THE FAITHFUL AT 
ROME. 

St. Ignatius, in the letter he wrote the faithful 
at Rome, commences by expressing the joy he ex- 
perienced in the hope of seeing them soon again. 
He entreats them in the most ardent and affec- 
tionate language not to deprive him of the fulfil- 
ment of his desires by preventing, through their 
influence, his being immolated to Jesus Christ by 
martyrdom. 

He writes, "I fear your love, lest it do me an 
injury. For it is easy for you to do what you please ; 
but it will be hard for me to attain unto God, if you 
spare me. But I would not that ye should please 
men, but God, whom also ye do please. Neither 
shall I ever have such an opportunity of going unto 
God ; nor will you, if ye shall now be silent, ever be 
entitled to a better work. For if you shall be silent 
in my behalf, I shall be made partaker of God. 
But if you shall love my body, I shall have my 
course again to run. 

" Wherefore ye cannot do me a greater kindness 
than to suffer me to be sacrificed unto God, now that 
the altar is already prepared. Only pray for me, 
that God would give me both inward and outward 
strength, that I may not only say, but will ; nor be 
only called a Christian, but be found one. For if I 
shall be found a Christian, I may then deservedly be 
called one ; and be thought faithful, when I shall 
no longer appear to the world. Nothing is good 
that is seen. 



52 HISTORY OF THE CHURCH. 

" A Christian is not a work of opinion ; but of 
greatness of mind, especially when he is hated by 
the world. I will write to the Churches and signify 
to them all that I am willing to die for God, unless 
you hinder me. I beseech you that you show not an 
unseasonable good will towards me. Suffer me to 
be food for the wild beasts ; by which I shall attain 
unto God. For I am the wheat of God ; and I 
shall be ground by the teeth of the wild beasts, that 
I may be found the pure bread of Christ. May I 
enjoy the wild beasts that are prepared for me; 
which also I wish may exercise all their fierceness 
upon me. And whom for that end I will encourage, 
that they may be sure to devour me, and not serve 
me as they have done some, whom out of fear they 
have not touched. But, if they will not do it wil- 
lingly, I will provoke them to it. Pardon me in this 
matter ; I know what is profitable for me. 

"Now I begin to be a disciple; nor shall any 
thing move me, whether visible or invisible, that I 
may attain to Jesus Christ. Let fire, and the cross ; 
let the companies of wild beasts ; let breakings of 
bone, and tearing of members ; let the scattering in 
pieces of the whole body, and all the wicked tor- 
ments of the devil come upon me ; only let me 
enjoy Jesus Christ. All the ends of the world, and 
the kingdoms of it, will profit me nothing. I would 
rather die for Jesus Christ than rule to the utmost 
ends of the earth. Him I seek who died for us ; 
Him I desire, that rose again for us. This is the 
gain that is laid up for me. 



MARTYRDOM OF ST. IGNATIUS. 53 

"Permit me to imitate the passion of my G-ocl. 
If any one has Him within himself let him consider 
what I desire ; and let him have compassion on me, 
knowing how I am straitened. For though I am 
alive at the writing of this, yet my desire is to die. 
My love is crucified ; and the fire that is within me 
does not desire any water; but being alive, and 
springing within me, says, ' Come to the Father.' I 
take no pleasure in the food of corruption, nor in 
the pleasures of this life. I desire the bread of God, 
which is the flesh of Jesus Christ, of the seed of 
David ; and the drink that I long for is his blood, 
which is incorruptible love. I have no desire to 
live any longer after the manner of men. 

" Remember in your prayers the Church of An- 
tioch, which now enjoys God for its shepherd instead 
of me ; let Jesus Christ only oversee it, and your 
charity." It is unnecessary to remark that the 
spirit of God speaks in this letter ; it is evident it is 
not the language of man. 

MARTYRDOM OF ST. IGNATIUS. 
Year 107. 

After remaining for a while at Smyrna, St. 
Ignatius continued his journey; being eager to 
arrive at Rome, as the time appointed for the games 
was near. Anchoring at Troas, they crossed through 
Macedonia, and, finding a ship ready to sail on the 
coast of Epirus, they embarked on the Adriatic 
Sea, and soon reached the Bay of Tuscany. The 
wind favored the eagerness of the holy martyr, 



54: HISTORY OF THE CHURCH. 

and the vessel was anchored at the mouth of the 
Tiber. 

At the news of his arrival, the faithful of Rome 
went to meet him. They were greatly rejoiced to 
see and converse with him; but their joy was 
mingled with sadness when they remembered that 
he was soon to be put to death. As the people were 
sometimes moved to compassion, several of the 
faithful proposed that they should try and persuade 
the emperor to spare the life of the venerable old 
man ; but the holy bishop spoke to them with so 
much eloquence and force, imploring so earnestly 
not to be deprived of the happiness of going quickly 
to God, that they yielded to his prayers. Falling 
upon their knees, the Saint elevated his voice in 
the midst of them, and asked of Jesus Christ to 
put an end to the persecution, to give peace to the 
Church, and to maintain in the hearts of all the 
faithful a tender and mutual charity. The prayer 
finished, he was led by the soldiers into the amphi- 
theatre. 

It was one of those days which Pagan superstition 
had consecrated to the worship of Saturn. The 
whole city was present ; on entering the arena the 
holy martyr heard the roaring of the lions, but 
neither his firmness nor ardor were abated at the 
sight of his tormentors; his face and deportment 
on the contrary announced a great joy and perfect 
peace. He had not long to wait for death ; in one 
moment two lions tore him to pieces, and in a short 
time nothing remained of his body save a few 
bones, which were collected with respect by the 



MARTYRDOM OF ST. IGNATIUS. 55 

faithful, and conveyed to Antioch as a treasure of 
inestimable value. 

Wherever these holy relics were carried, they were 
received with reverence by the Christians, and were 
finally placed in a casket and deposited in a 
cemetery near the gate of the city. 

Those who have written the history of this mar- 
tyr terminate it thus : " We were eye-witnesses to 
this glorious death, which caused us to shed a tor- 
rent of tears, and we passed the night in vigils and 
prayers, supplicating on our knees Our Lord to 
sustain our weakness. The holy martyr Ignatius 
appeared to us in the form of an athlete who comes 
out of a painful and glorious combat; he was 
standing before the Lord, surrounded by an ineffable 
glory. Filled with joy at this vision, we returned 
thanks to the Author of all good, and blessed Him 
for the happiness He had accorded His servant. 
We marked the day of his death, that we may be 
able to meet together every year to honor his mar- 
tyrdom at the time he suffered, in the hope of 
participating in the victory of this generous athlete 
of the Church, who has despised the demon through 
the help of Our Lord Jesus Christ, by whom and 
with whom, glory and power be to the Father, with 
the Holy Ghost, in all ages. Amen." 



56 HISTORY OF THE CHURCH. 

APOLOGY OF ST. JUSTIN, 
Year 150. 

While the holy martyrs, by the effusion of their 
blood, rendered a bright testimony to the truth of 
the Christian religion, the holy Doctors defended 
the faith by learned apologies. The first of these 
which have come down to us is the Apology of St. 
Justin ; he had the courage to commence it with his 
name, and addressed it to Antoninus, and his two 
sons, Marcus Aurelius and Oommodus. 

St. Justin was born in paganism, and did not 
embrace the Christian religion until the age of 
thirty, after a serious examination and deep reflec- 
tion, based upon the most solid reasons. The con- 
stancy of the martyrs filled him with admiration 
and confirmed his judgment The study which he 
made of the Holy Scriptures, especially of the 
prophets, convinced him of the truth of the 
Christian religion. 

In his apology, he begins by entreating the 
Emperor to judge by their actions, and not simply by 
their name, those who would be brought to him as 
Christians; not to condemn them solely because 
they are Christians. "We pray you," said he, 
" listen neither to passion nor false reports in pro- 
nouncing decrees, which will injure you alone, for 
they could not harm us, should they even deprive 
us of liberty or of life. That strict inquiries may 
be made into the crimes imputed to us ; if proved, 
that we be punished; but, if not found guilty of 
any offense, justice demands the exoneration of the 



APOLOGY OF ST. JUSTIN. 5? 

innocent. How can we be treated as impious men, 
we, who adore the true God, the Father Eternal, 
Creator of all things ; His Son, Jesns Christ, who 
was crucified under Pontius Pilate, and the Holy 
Ghost, who has spoken by the prophets ?" 

In order to show that this crucified Jesus is truly 
God, he says that Jesus Christ is the Sovereign 
Truth, which changes the hearts of those who 
follow his doctrines. " We were formerly slaves of 
pleasure, and now we lead a pure and chaste life ; 
we were fond of riches, and now we place our goods 
in common, so as to share with each other; we 
hated our enemies, and now we love them and pray 
for them." 

He then quotes some of the precepts of the law 
of Jesus Christ. " If you will deign," adds he, " to 
examine our principles and our conduct, you will 
be convinced that you have not more submissive 
subjects, none more disposed to maintain peace and 
the public tranquillity. Neither your laws nor 
your punishments restrain the wicked; they know 
they can conceal from you the commission of 
crime; as for us, we are certain that nothing is 
hidden from the eyes of God ; that He is to judge 
us one day, and punish or reward us according to 
our works. We worship God alone, but we cheer- 
fully obey you in every thing else, acknowledge you 
as our Emperor and as master of the world. Our 
most fervent supplications ascend daily to the 
throne of God in your behalf, that you may unite 
to the sovereign power an upright mind and 
prudent counsel." 



58 HISTORY OF THE CHtJRCH. 

Then the holy Doctor proves the truth of the 
religion by the prophecies, which have been col- 
lected and preserved according to the order of time 
in which they were written. He dwells upon those 
that relate to the destruction of Jerusalem, the 
dispersion of the Jews, and the calling of the 
Gentiles. After showing how the then recent 
accomplishment of so remarkable a prophecy is a 
decisive proof of the truth of the Christian religion, 
he concludes from thence that the other prophecies, 
and particularly those which refer to the second 
coming of Jesus Christ, the resurrection, and the 
last judgment, will also be fulfilled. 

Finally, in order to reply to the calumnies con- 
cerning the Christian assemblages, he explains in 
detail all their ceremonies, and we see with satisfac- 
tion a perfect conformity between those spoken of 
by St. Justin, and those practiced among us at the 
present day. He concludes with these words : " If 
this doctrine appears reasonable to you, estimate it 
as it deserves ; on the contrary, if it does not please 
you, do not embrace it; you should not condemn 
to death, however, those whose only fault is its pro- 
fession." St. Justin had, afterwards, the happiness 
to seal with his blood this public defense of the 
Christian religion. 



POURTH PERSECUTION" UNDER AURELIUS. 59 

FOURTH PERSECUTION UNDER MARCUS 
AURELIUS. 

Year 166. 

At this time the still growing Church was spread 
over all the world; it extended not only through 
the East, where it had commenced, that is to say, 
in Palestine, Syria, Egypt, Asia Minor and Greece, 
but also in the West, through Italy, the different 
nations of the Gauls, all the provinces of Spain, 
Africa, Germany and Great Britain. It extended 
to places hitherto impenetrable to the Roman arms, 
and beyond the limits of the empire ; into Armenia, 
Persia. and the Indies; among the most barbarous 
people, such as the Sarmatians, Dacians and Scyth- 
ians, and even in the most obscure islands Chris- 
tians were to be found. 

The blood of its martyrs rendered the Church 
fruitful. The emperor Marcus Aurelius, unfortu- 
nately prejudiced by the calumnies alleged against 
Christianity, manifested great severity towards those 
who professed the faith. From the great number of 
those who then suffered martyrdom, the persecution 
appears to have been very violent. It began in 
Asia, and the first cruelties were practiced at 
Smyrna. Several Christians were brought from the 
neighborhood and conducted to the tribunal of the 
governor of Asia, who resided in this city. 

After generously confessing Jesus Christ, they 
were made to endure all kinds of tortures, the 
details of which are, related in the beautiful letter 
the faithful of Smyrna wrote to the other Churches 



60 HISTORY OF THE CHURCH. 

on this occasion. " These holy martyrs," says this 
letter, "were so torn with lashes that the veins, 
arteries and even their entrails could be seen. In 
the midst of this cruel torture, they remained firm 
and unshaken ; and, whilst even the spectators were 
moved to tears at the dreadful sight, these generous 
soldiers of Jesus Christ did not utter the least cry 
nor the faintest groan. 

" They saw, without flinching, their blood flowing 
from a thousand wounds; beheld with calmness 
their palpitating entrails ; they advanced joyously 
to execution, suffered in silence, and their mouths, 
closed to complaint, opened but to bless the Lord. 
It seemed as if their souls had already left their 
bodies and were listening to the voice of Jesus 
Christ speaking within them; the joy of His pres- 
ence caused them to despise every torture, and they 
were happy to escape eternal punishment by the 
endurance of a momentary pain, the flames that 
consumed them appearing as nothing in comparison 
to those everlasting fires which are never extin- 
guished. 

"Their thoughts were fixed on the ineffable 
happiness God reserves for those who persevere to 
the end ; happiness which the eye hath not seen, 
nor the ear heard, nor hath it entered into the 
heart of man to conceive, but which God disclosed 
to them, because they were no longer men, but 
angels. 

"Those who were condemned to the wild beasts 
bore the weariness of a long imprisonment until the 
arrival of the day destined for the attainment of 



ST. POLYCARP- BEFORE THE PROCONSUL. 61 

their glorious crown. Others were stretched naked 
and bleeding on beds of shells and pointed stones ; 
a thousand species of torture were used to weaken 
their courage and to induce them to renounce 
Jesus Christ, for there is no invention hell has not 
employed against them, but through the grace of 
God they were not overcome by the most dreadful 
sufferings. 

A young man, named Germanicus, strengthened 
the others by his example. Before he was exposed 
to the wild beasts, the proconsul, through a feeling 
of humanity, exhorted him to save his life by 
denying his faith; but the holy martyr boldly 
replied, "that he preferred losing his life a thousand 
times, rather than preserve it at the price of his 
innocence." Then, fearlessly advancing towards a 
lion that approached him, he was immediately 
devoured by the infuriated animal ; thus hastening 
to quit the bloody tabernacle of his body and a 
world full of impiety and crime. This heroic 
action so exasperated the people, that a thousand 
enraged voices made the amphitheatre resound 
with these cries: "May the impious be punished, 
let the bishop Polycarp be brought forth !" 



ST. POLYCARP, BISHOP OF SMYRNA, IS SEIZED 

AND BROUGHT BEFORE THE 

PROCONSUL. 

Search was everywhere made for St. Polycarp in 
order to put him to death, as the people, irritated 
by the admirable constancy of the martyrs, loudly 
6 



62 HISTORY OF THE CHUUCH, 

demanded that he should be given up to their rage. 
The holy bishop experienced no fear, and wished to 
remain in the city, but he yielded to the entreaties 
of the faithful and retired to a house not far 
distant. 

Some days after, the search being still continued, 
he sought refuge in a house in the country; when 
leaving this last asylum, his pursuers entered it. 
Not rinding him they seized two young men, one of 
whom, overcome by the torture, revealed the new 
retreat of the holy bishop. The archers arrived 
there one night armed as if to apprehend a robber. 
St. Polycarp was asleep in an upper chamber, and 
had he wished, could easily have escaped, but he 
said: "The will of God be done." He therefore 
descended and spoke to the archers, who, seeing his 
great age and wonderful courage, could not refrain 
from saying : " Was it necessary to hasten so much 
in order to seize this good old man ?" They were 
angry at having been sent on so odious an errand, 
but would have been still more enraged had they 
lost the reward these arrests insured. 

St. Polycarp had a supper prepared for them, and 
being permitted a short time for his devotions, 
prayed for the whole Church with so much fervor 
that those present, even his enemies, were rilled with 
admiration. 

On their journey homeward, the holy bishop was 
mounted on an ass, and upon arriving in the city 
was immediately conducted to the amphitheatre, 
where the people were assembled. He was taken 
before the proconsul, who exhorted him to obey the 



ST. POLYCARP BEFORE THE PROCOKSUL. 63 

commands of the emperor in order to preserve his 
life. "Have pity on thy gray hairs," said the 
magistrate; "dost thou believe thyself able to 
endure tortures, the sight alone of which causes 
the bravest youth to tremble?" But the holy 
bishop was as little moved by the false compassion 
exhibited for him, as by their threats and menaces. 

The proconsul urged him, saying: "Blaspheme 
Christ, and I will let thee go !" Polycarp replied, 
" For eighty-six years have I served Him, and He 
has never injured me, how then can I blaspheme 
my King who is my salvation ?" The proconsul 
continued : " Swear by the wealth of the Cesaers." 
" Thou givest thyself useless trouble," answered the 
Saint, " as thou art not perhaps aware what faith I 
profess. I declare it boldly ; I am a Christian. If 
thou dost wish to hear what is the doctrine of the 
Christians, I will make it known to thee." 

Then the proconsul threatened to expose him to 
the wild beasts. " It is profitable for me," said the 
holy bishop, "to attain by sufferings to perfect 
justice!" "Since thou dost not fear the wild 
beasts," added the proconsul, "I will have thee 
burned alive ! " Polycarp replied : " Thou dost 
threaten me with a fire which is extinguished in a 
moment, because thou dost not know of the eternal 
fire reserved for the impious. What delays thee ? 
Do with me as thou pleasest !" 

While thus speaking, he appeared full of confi- 
dence and joy, and his sublime faith made his 
countenance so radiant that the proconsul gazed at 
him with astonishment. Then the enraged people 



64 HISTOKY OF THE CHUKCH. 

cried out : " Deliver him up to the wild beasts ; he 
is the father of the Christians, the enemy of our 
gods I" But as the time for the games was ended, 
the proconsul condemned the holy bishop to be 
burned alive. 

v 

MARTYRDOM OF ST. POLYCARP. 
Year 166. 

As soon as the sentence was pronounced, the 
people ran in crowds to look for wood in order to 
construct the pyre. The holy martyr then took off 
his girdle, divested himself of his garments, and, 
like a victim chosen from the flock, ascended the 
pyre as if it were an altar, to be there sacrificed for 
his Lord. 

They prepared to fasten him, according to the 
custom, with iron chains ; but he said to his execu- 
tioners: "Leave me thus. He who will give me 
strength to endure the flames will cause me to 
remain firm on the pile without being bound by thy 
chains." His hands were therefore only tied behind 
him, and they laid him down. Then raising his 
venerable eyes to Heaven, the holy martyr said the 
following prayer: 

"Almighty God, Father of Jesus Christ, thy 
Only Son, through whom Ave have received the 
grace to know thee, I thank thee, for what it hath 
pleased thee to appoint me on this happy day, when 
I shall enter into the company of thy martyrs, and 
participate in the chalice of thy Son, that I may 
attain unto eternal life, and be soon admitted into 



MARTYRDOM OF ST. POLYCARP. 65 

thy presence as an acceptable sacrifice. I praise 
thee. I glorify thee, I bless thee, with the eternal 
Pontiff Jesus Christ, thy Son, through whom, 
glory be given to thee and the Holy Ghost, now 
and forever. Amen." 

When his prayer was concluded, the wood was 
kindled, and a great flame immediately arose from 
it, which, by a wonderful miracle, did not touch the 
body of the Saint, but surrounded him in the form 
of an arch. He lay in the midst of the fire, like 
gold in the crucible ; and he emitted an odor as 
agreeable as that of the most delightful perfumes. 

The Pagans, seeing that his body was not con- 
sumed, caused him to be pierced with the point of 
a sword, and the blood gushed forth so profusely 
as to entirely extinguish the fire. This touching 
history of the martyrdom of St. Polycarp was 
written by those who witnessed it. They add that 
the Pagans did not allow them to remove the body, 
but had it burned, fearing lest the Christians should 
forsake the Crucified and adore this man. To 
which groundless apprehension the writers of this 
history reply: "Do they not know that we can 
never forsake Jesus Christ, who has suffered for the 
salvation of us all, nor honor in the same manner 
any other ? For we adore Him, because He is the 
Son of God ; we only consider the martyrs as His 
disciples, and His imitators, and we justly revere 
them on account of their fidelity to their King and 
Master." 

The narrative concludes thus : " We gathered his 
bones, more precious than jewels, from the smoul- 
6* 



66 HISTORY OF THE CHURCH. 

dering ashes, and placed them in a secure spot, 
where we hope to meet together every year to joy- 
fully celebrate the feast of the holy martyr, to the 
end that the faithful hereafter may be inspired by 
his glorious example to prepare for the combat." 

We see by these words that the Catholic Church 
honored the Saints from the earliest ages, as being 
the servants and friends of God ; and that she has 
at all times regarded with religious veneration their 
relics or their remains, as having been sacrifices to 
God, by martyrdom or by penance, and the living 
members of Jesus Christ and temples of the Holy 
Ghost. This holy practice is therefore authorized 
by the traditions of all ages, and consequently rests 
on the same foundation as religion itself. 

THE THUNDERING LEGION. 
Year 174. 

The emperor Marcus Aurelius put an end to this 
persecution on occasion of a signal favor received 
from Heaven through the mediation of the Chris- 
tian soldiers serving in his army ; for the camps, as 
well as the cities and country places, were filled with 
the followers of Christ. God made use of the Eoman 
soldiers as missionaries, to carry the faith into the 
most distant countries, whither they were ordered in 
the service of the state, and He wrought miracles 
from time to time in their behalf. The miracle 
granted to the prayers of the Thundering Legion 
was very extraordinary. 

The emperor wag at Avar with the Sarmatians and 



THE THUNDEKING LEGION. 67 

other German tribes ; at a certain time the Eoman 
army found itself in the arid mountains of Bohemia, 
surrounded by these barbarians, who were their su- 
periors in regard to numbers. It was in the middle 
of summer, during an excessive heat, and there was 
no water to be had in the place. The Romans were 
in danger of perishing from thirst. In this extrem- 
ity, the Christian soldiers fell on their knees and 
addressed fervent prayers to God, that He would 
grant them relief. 

Their enemies, beholding this, scoffed at and 
ridiculed them. Suddenly the heavens were covered 
with clouds, and an abundant rain fell on the side 
of the Romans, who raised their drooping heads to 
receive the water in their mouths, so excessive was 
their thirst. They then filled their helmets, drink- 
ing plentifully themselves, offering it also to their 
suffering horses. The barbarians, conceiving this a 
favorable moment for an attack, whilst they were 
engaged in allaying their burning thirst, prepared 
to fall upon them. But the elements, at the com- 
mand of God, warred against the scoffers, and a 
frightful hail storm, accompanied by thunder- 
bolts, crushed their battalions, whilst the troops 
of Marcus Aurelius were refreshed by a soft and 
abundant rain. 

This astonishing miracle insured the victory to 
the Romans, for the barbarians, throwing down 
their arms, sought refuge among their enemies 
from the thunderbolts which carried destruction 
into their camp. This event was universally con- 
sidered as miraculous ; and the Christian troops, 



68 HISTOllY OF THE CHURCH. 

who had obtained this favor from Heaven by their 
prayers, were called the "Thundering Legion." 

The emperor himself wrote to the Senate on the 
subject, The historian Eusebius relates, that Mar- 
cus Aurelius asserts in that letter that the army, 
nearly lost, had been saved by the prayers of the 
Christians. This victory of the Roman arms 
disposed the emperor more favorably towards the 
Christians; he ordered that their treatment should 
be less severe, and prohibited their being persecuted 
on account of their religion. 

In order to perpetuate the remembrance of this 
miracle, a monument was erected in Rome, and 
there can be seen in that city at the present day, 
as representation of this event, a bas-relief on the 
Column of Antoninus, raised at that time. The 
Romans appear armed against the barbarians, who 
lie stretched on the earth beside their horses, whilst 
a rain, accompanied by lightning and thunderbolts, 
descends upon them. 

It was on this occasion that the army gave the 
title of Imperator to Marcus Aurelius for the 
seventh time, although the right of bestowing it 
belonged exclusively to the Senate. The emperor 
accepted this title of dignity as being decreed by 
Heaven. 



PERSECUTION IN GAUL. 69 



PERSECUTION IN GAUL. 
Year 177. 

Three years after the miracle of the Thundering 
Legion the persecution again broke out under the 
name and authority of Marcus Aurelius. Whether 
he had been afterwards persuaded that he was 
indebted to his gods for this prodigy, or whether it 
was through the blind fury of the people, and the 
hatred of the Roman officers, who caused the old 
edicts to be revived whenever they pleased, is not 
known. 

This new storm raged especially in Lyons. It is 
believed that the faith had been carried there by the 
disciples of the Apostles, and that St. Trophimus, 
first bishop of Aries, was sent to this city by St. 
Peter. From thence the gift of faith was commu- 
nicated to the neighboring provinces. 

The rapid progress of the gospel in this country 
excited the rage of the idolaters, who commenced 
the persecution by rendering the Christian name 
odious, and by imputing to them the most enor- 
mous crimes ; prohibiting them at the same time 
admission to the markets and public places. These 
oppressions were accompanied by all kinds of out- 
rages ; the Christians were insulted wherever they 
appeared, beaten, stoned, and finally taken before 
the magistrates. 

An account of this persecution is found in an 
interesting letter, written by the faithful of Lyons 
to their brethren of Asia : " Those among us," they 



70 HISTORY OF THE CHURCH. 

write, "who were questioned as to their faith, 
confessed it with courage, and were immediately 
placed in bonds, until the arrival of the president." 
Some days after this official had returned, they were 
ordered before his tribunal, and treated with so 
much harshness that a young man named Epaga- 
thns, who was present, could not refrain from 
testifying his indignation. He was a Christian, 
inflamed with an ardent love for God, and perfect 
charity for his fellow-men. His morals were pure, 
his life austere, although still at an age when the 
passions are strong ; but he walked in the way of 
the Lord and fulfilled His precepts, always ready to 
serve God and assist his neighbor, ever animated 
with zeal for the glory of his Master, and filled 
with fervor for the salvation of his brethren. He 
therefore asked permission to say a word in defense 
of the Christians, showing that the accusation of 
impiety and irreligion was a mere calumny ; but a 
thousand voices instantly arose againt him. 

The judge, irritated at his request to speak in 
favor of the accused, asked him if he was a Chris- 
tian. Epagathus boldly confessed himself a fol- 
lower of the Crucified, and was immediately placed 
in the ranks of the martyrs. Out of derision the 
angry judge bestowed on him the glorious title of 
" Defender of the Christians," thus unwittingly 
pronouncing his eulogy by a single word. This 
heroic example encouraged the other Christians, 
who, with glowing countenances and joyful voices, 
declared their eternal allegiance to Jesus Christ. 

In the mean time orders had been given to seize 



TORMENTS OE THE HOLY MARTYRS. 71 

the blessed Pothimus, bishop of Lyons, who to a 
weak body united the qualities of a young and 
vigorous soul ; his great infirmities rendered assist- 
ance necessary, and he was borne in the arms of 
soldiers, who placed him at the foot of the tribunal ; 
the people, following in crowds, loaded him with 
opprobrious epithets. The holy patriarch then 
rendered a glorious testimony to the divinity of his 
King and Master, for, the president having asked 
him who was the God of the Christians, the bishop 
replied : " Thou shalt know Him, if thou art 
worthy." 

He was instantly seized, dragged with violence, 
and overwhelmed with blows ; those who were near 
the Saint struck him with their feet and hands; 
others more distant threw at his defenseless form 
whatever missile they could find, without the least 
regard for his advanced age. All the rabble would 
have believed that they had committed a great act 
of impiety, had they failed to insult the enemy of 
their gods. He was taken half dead from the hands 
of the infuriated populace, and cast into a prison, 
where he expired a few days afterwards. 

TORMENTS OF THE HOLY MARTYRS. 

The rage of the magistrates and the people then 
pursued Sanctus, deacon of the Church of Lyons ; 
Matarus, who was still a neophyte ; Attalus and 
a young girl named Blandina, who was a slave. 
The extreme delicacy of Blandina caused her com- 
panions to fear that she had not the courage to 



72 HISTOID OF THE CHURCH. 

confess the faith ; but this generous maiden aston- 
ished them all by her heroic answers, and tired out 
the executioners who successively tortured her from 
morning until night. After exhausting on her 
tender frame all the torments cruelty could suggest, 
they w r ere compelled to desist, and acknowledge 
themselves conquered by a young girl. That she 
still breathed was a miracle, as a single one of the 
tortures she had endured was more than sufficient 
to cause her death; but this youthful martyr 
gained new strength with every additional suffer- 
ing. The testimony she so generously rendered 
Jesus Christ seemed to infuse new life into her, 
and her only solace consisted in uttering these 
words : " I am a Christian ; no crime is committed 
among us." 

The deacon Sanctus also endured incredible 
torments. The Pagans hoped to make him use 
some expression unworthy of the faith he professed, 
but he had sufficient firmness neither to reveal his 
name, country nor condition. His only reply to all 
the questions addressed to him was: "I am a 
Christian." This resolution irritated the president 
and the executioners; after the customary tortures, 
they heated plates of copper and applied them to 
the most tender parts of his body. The holy 
martyr felt his flesh burning without evincing the 
least emotion or allowing the slightest sign of pain 
to escape him. The executioners only desisted 
when his body was one great wound, scarcely a 
vestige of the human form remaining; his con- 
tracted and mutilated limbs were no longer in their 



TORMENTS OF THE HOLY MARTYRS. 73 

natural position ; and his quivering, bleeding flesh. 
was a dreadful sight to behold. 

All disfigured as he was, he now became an object 
of admiration, as he was animated by Jesus Christ, 
who wrought in his poor, mortal frame, wonders 
worthy of Onnipotence; causing these shapeless 
remains to confound the tyrant, vanquish the 
demon and destroy the power of hell. Thus it is 
evident that the perfect and ardent love of God 
dispels fear and deadens all sensation of pain. The 
blood-thirsty Pagans again seized the holy martyr 
in order to torture him anew, and flattered them- 
selves that they could weaken his constancy by 
re-opening his still inflamed wounds, and applying 
once more the red-hot irons, while he was in such 
a state as scarcely to bear the slightest touch ; but 
these impious men were frustrated in their dia- 
bolical attempt by an evident proof of the Divine 
power. The new torture served as a remedy to the 
wounds made by the first, and after this second 
application the body of the martyr was found 
entirely healed. 

All these different torments proving useless, the 
holy martyrs were cast into a frightful dungeon, and 
their feet placed in the stocks, a wooden machine 
which held the limbs of the victims firmly com- 
pressed. In this condition, the most horrible that 
can be imagined, the executioners, enraged at being 
foiled so often by these intrepid saints, practiced 
upon them all the cruelties their wicked hearta 
could devise. These last torments were so terrible 
that several died under them ; God thus permitting 
1 



74 HISTOKY OF THE CHURCH. 

some to perish for His greater honor and glory ; 
others, however, He preserved through all this suf- 
fering, restoring health to their bodies and strength- 
ening their souls for new combats. Although 
deprived of all human aid, they were so supernat- 
urally fortified that they consoled and encouraged 
the faithful who were among the spectators. 

r * HUMILITY OF THE HOLY MARTYRS. 

The profound humility of the holy martyrs 
strengthened their other virtues, and rendered 
them still greater objects of admiration. Although 
they had repeatedly confessed Jesus Christ, and 
endured the most horrible torments with wonderful 
constancy, bearing on their bodies the glorious 
marks of their victories over the demon, they did 
not consider themselves, even then, worthy of the 
name of martyr, and would not permit the title to 
be given to them. " Whenever," say the writers of 
this affecting account, " we called them thus, in our 
conversations, or when they received letters bearing 
this inscription, they were much grieved, and could 
not refrain from giving us mild but earnest 
reproofs for thus designating them. 'This great 
name,' they would say, ' belongs only to those who 
have run their race, and to whom Jesus Christ 
opened the gates of Heaven at the moment of their 
confession, and no,t to vile creatures like ourselves.' 
Then, clasping our hands and bathing them with 
tears, they implored us to obtain through our 
prayers a happy termination to their labors. 



HUMILITY OF THE HOLY MARTYRS. 75 

"They possessed all the virtues of martyrs, their 
mildness, patience and glorious courage raised them 
above all fear, and made them worthy of the heroic 
title their meekness and humility refused to 
accept. Divine charity reigned in their hearts and 
souls, and their greatest desire was to endeavor to 
imitate the example of Jesus Christ, who so loved 
ungrateful man as to suffer the ignominious death 
of the cross for his salvation. Like this merciful 
Saviour they forgave their enemies, and addressed 
fervent prayers to the throne of G-od in behalf of 
their persecutors. 

" They censured no one, were forbearing to all, 
and especially to repentant sinners. Some, through 
dread of the torture, succumbed at the first ques- 
tion, but were, nevertheless, placed in the same 
prison with the holy martyrs, who did not, how- 
ever, treat them with severity, but like a tender and 
compassionate mother, led them gently back to the 
feet of the loving Jesus, whom they had denied 
through human weakness, and, by the torrent of tears 
they shed in the presence of the Lord, obtained from 
His infinite goodness the reconciliation of their 
erring brethren. 

"In fine, those who had fallen, acknowledged 
their fault, and afterwards repaired it by a generous 
confession of the faith. Their return was not less 
glorious to Jesus Christ than amazing to the 
Pagans ; for in the second examination they under- 
went separately, and only for sake of form, as they 
were to be immediately sent back to prison, the 
judge was astonished to hear them recant their 



7G HISTORY OF THE CHURCH. 

former errors and proclaim themselves followers of 
the Crucified. They were greatly encouraged by a 
zealous Christian, named Alexander, a physician by 
profession, who approached the tribunal, .and by 
animated signs exhorted them to remain firm in 
the faith. The people observed him, and, furious 
at seeing those who had renounced Christianity 
return to their allegiance, and boldly confess their 
Lord, directed their rage against Alexander, and 
denounced him to the president. The magistrate 
asked him who he was. Alexander replied : " I am 
a Christian." At this answer he was placed in the 
ranks of the martyrs, and, having been condemned 
to the wild beasts, received the bright crown prom- 
ised to those who persevere to the end." 



LAST COMBAT OF THE MARTYRS. 

After the holy martyrs had been in prison some 
days they were led out, once more, in order to have 
the sentence executed which condemned them to 
different kinds of death. Matarus, Sanctus, Blan- 
dina and Attalus were destined for the amphi- 
theatre, and a day was appointed when they were to 
afford a spectacle to the people. After again 
enduring the torture, which served as a prelude to 
the execution, they were exposed to the wild beasts, 
who, not being as ravenous as usual, did them no 
harm. 

The people then demanded that Matarus and 
Sanctus should be seated in iron chairs heated red 
hot, but as, notwithstanding their dreadful suffer- 



LAST COMBAT OF THE MARTYRS. 77 

ings, they still breathed, the executioners were 
obliged to end their torments by the stroke of a 
sword. Blandina had been fastened to a stake with 
her arms extended, and the sight of this youthful 
Saint, thus representing our Saviour on the cross, 
sustained the courage of her companions. 

As the wild beasts had not approached her, she 
was reserved for another day, but the enraged popu- 
lace demanded Attains, who was well known to 
them. He was made to walk round the amphi- 
theatre bearing on his breast a placard inscribed 
with these words: "Attalus the Christian." The 
people uttered the most abusive cries against him, 
clamoring loudly for his death ; but the president, 
learning that he was a Roman citizen, remanded 
him to prison with the other martyrs, there to await 
the reply of the Emperor, to whom he wrote on the 
subject. This prince announced that it was neces- 
sary for the safety of the empire to put to death all 
those who persisted in confessing Jesus Christ, but 
to release those who would renounce Him. The 
president being seated in his tribunal, the prisoners 
were again summoned to his presence and ques- 
tioned as before, but as they all reiterated their 
first confession, sentence was immediately pro- 
nounced against them. 

The next day the physician Alexander was con- 
ducted into the amphitheatre accompanied by 
Attalus, whom the judge, in orden to please the 
people, had condemned to the same punishment, 
notwithstanding his having the rank of a Eoman 
citizen. After enduring all the customary tortures, 



78 HISTOEY OF THE CHUKCH. 

these generous martyrs perished by the sword. 
Finally, on the last day of the public games, Blan- 
dina and a Christian youth named Ponticus, fifteen 
years of age, were brought forth and subjected to 
all kinds of tortures without consideration either 
for the age of the one, or for the sex of the other. 
They remained steadfast in their faith, and joyfully 
met their death. 

Ponticus was the first to consummate his sacri- 
fice, and Blandina remained alone in the arena. 
She was confined in a net, and exposed to a furious 
bull, which tossed and trampled on her for a long 
while, but the blessed hope of eternal bliss and her 
ardent love for God rendered her insensible to its 
rage. At length, like a pure and obedient lamb, she 
presented her delicate throat to the knife which 
immolated this acceptable victim to the God of 
Virgins. 

On the admission of the Pagans themselves, a 
woman had never before suffered such cruel and 
multiplied torments. Their hatred was not yet 
satiated, but vented itself on the mangled remains 
of the victims, and, losing all sense of humanity, 
they cast the bodies of the holy martyrs to the 
dogs. Then, collecting all the scattered bones, they 
burned them, and threw the ashes into the Rhone. 
All these human precautions availed nothing 
against the power of the Lord, as the place where 
their ashes reposed was afterward revealed, and 
they were ultimately secured and placed under the 
altar of the Church erected in honor of these holy 
martyrs, and which is now called St. Nizier. 



MARTI ROOM OF ST8. EPIPODIUS AND ALEXANDER. 79 

These holy martyrs were forty-eight in number, and 
their names have been preserved. 



MARTYRDOM OF ST. EPIPODIUS AND OF ST. 
ALEXANDER. 

The blood of so many martyrs had not extin- 
guished the fire of persecution. A great number of 
others suffered at that time in Gaul, and the city 
of Lyons had again the glory of giving to the Church 
two of her sons, called Epipodius and Alexander. 
These young men were of distinguished birth, and 
united by a tender friendship, sanctified by their 
pious lives. Having been denounced by the presi- 
dent, they left the city and took refuge in the hut of 
a poor widow, remaining there for some time in 
safety. But as a strict search was instituted, they 
were soon discovered and cast into prison ; in a few 
days they were brought before the tribunal. 

The judge asked their names and the religion 
they professed, to which questions they replied, 
boldly declaring themselves to be Christians. The 
clamorous voices of the people instantly arose 
against them, and the judge, in a passion, cried out, 
" What, dare they again violate the edicts of the 
emperor ? "What have availed the torments we have 
caused the martyrs to endure ?" To prevent their 
encouraging one another, they were immediately 
separated. Alexander, the eldest, was sent back to 
prison, and the torture applied to Epipodius, who 
appeared to be the weaker of the two. 

Before applying the torture, the judge, hoping to 



80 HISTORY OF THE CHURCH. 

win him by nattering speeches, thus addressed him ; 
"Thou must not perish through obstinacy; we 
adore the immortal gods, whom the emperor and 
the whole world worship, and we honor them by 
joyful festivals and public games. Thou adorest a 
crucified man whom thou canst not please without 
renouncing all pleasures. Deny Christ, and enjoy 
the good things of this life which especially belong 
to thy age !" Epipodius replied, " Thy false compas- 
sion does not affect me. Thou knowest not that 
Jesus Christ, after being crucified, arose, and, being, 
at the same time, by a wonderful mystery, God and 
man, he opened to his faithful servants the portals of 
the heavenly Jerusalem. But, to speak of things 
more comprehensible to thee, art thou ignorant of 
the fact that man is composed of two parts, the soul 
and the body? The pleasures to which thou 
yieldest flatter indeed the senses, but kill the soul. 
We make Avar against the body in order to enfran- 
chise the soul, and to preserve the sway of the 
spiritual over the material. After yielding like the 
beasts of the field to the gratification of your 
appetites, a sad and hopeless death awaits thee; 
whereas, when we die, we enter into eternal life." 

The judge, provoked at this bold answer, ordered 
one of the attendants to strike him across the mouth 
with his clenched fists. He was then extended on 
a wooden horse, and two executioners on either side 
tore his limbs with iron claws ; but this cruel sen- 
tence was too lenient for the enraged multitude, who 
demanded with loud cries that he should be given 
up to them, that they might tear him to piece*. 



MARTYRDOM OF ST. SYMPHORIAtf. 81 

The president, fearing to lose the respect due his 
position, would not accede to their wishes, and 
ordered him to be beheaded. After an interval of a 
day, this wicked tyrant, desiring to gratify his rage 
as well as that of the people, by the torments reserved 
for Alexander, caused him to appear before his tri- 
bunal, and said to him : " Thou canst yet profit by 
the example of the others; we have sustained so 
long a war against the Christians that thou art now 
the only one remaining among us." Alexander 
answered : " I return thanks to God that, in recall- 
ing to me the triumphs of the martyrs, thou dost 
animate me by their heroic example; for the rest 
thou art mistaken, the name of Christian cannot 
perish. I am a Christian; and with the grace of 
God will always be one." 

The judge then ordered him to be stretched on a 
wooden horse, and beaten by two executioners, who 
relieved each other aj intervals. During this torture, 
the holy martyr ardently invoked the aid of Heaven, 
and he received from the Lord so much strength 
that the executioners were more wearied with 
striking him, than he was tired of suffering. 
Finally, seeing that he was immovable, they con- 
demned him to be crucified. 



MARTYRDOM OF ST. SYMPHORIAN. 

During this persecution the city of Autun pre- 
sented a most edifying spectacle in the person of St. 
Symphorian, a young man of distinguished birth. 
One day, when the feast of Cybele, a pagan goddess, 



82 HISTORY OF THE CHURCH. 

was being celebrated with much pomp and splendor, 
Symphorian publicly avowed the horror he felt at 
the impious worship. He was seized and taken 
before the governor, who was then in Autun for 
the purpose of persecuting the Christians. 

This man said to him : " How hast thou hitherto 
escaped my vigilance, for I believed that I had 
purged this city of all the followers of the Crucified. 
Tell me, why thou dost refuse to worship the ' great 
Cybele.' " Symphorian replied : "lama Christian, 
and adore but one G-od, who reigns in Heaven ; as 
for the statue of thy goddess, I not only refuse to 
adore it, but would joyfully destroy it." " Thy birth 
apparently inspires thee with this impious presump- 
tion," said the judge; "but dost thou know the 
decrees of the Emperor ? " Then the edict was read, 
which ordered the immediate execution of all those 
who should refuse to sacrifice to the gods. " What 
hast thou to reply," added the magistrate, " can we 
violate the commands of the prince ? " " This idol," 
answered Symphorian, " is an invention of the devil, 
who makes use of it, in order to ruin men ; a Chris- 
tian who abandons himself to crime will fall into 
the eternal abyss, as God punishes sin and rewards 
virtue. I will never reach the haven of a blessed 
eternity but by steadfastly persevering in the con- 
fession of His holy name." 

At this response, the judge had him beaten with 
rods and sent to prison, causing him to be brought 
out some days after, and offering him a gift from the 
public treasury, and a commission in the army if 
he would adore the statue. " A judge," said Sym- 



MARTYRDOM OF ST. SYMPUORIAX. 83 

pliorian, " sliould not waste his time in useless dis- 
courses, nor lay snares for innocence. I do not fear 
death ; we should return our life to Him who is the 
author of it ; why should we not offer as a voluntary 
gift, that which we are obliged to pay Him one day 
as a debt ? Thy favors are but venomous poisons, 
hidden under the guise of a treacherous bribe ; time, 
like a rapid torrent, carries away your possessions ; 
God alone can bestow everlasting and unutterable 
happiness on His faithful servants. The remotest 
antiquity saw not the beginning of His glory, and 
future ages will not behold its end!" "I cannot 
have patience with thee," angrily said the judge; 
"if, therefore, thou dost not instantly sacrifice to 
Cybele, I will condemn thee to death this day, after 
having made thee suffer the most terrible tor- 
ments human ingenuity can devise." Symphorian 
answered : " I only fear the God who has created 
me, and serve Him alone ; my body is in thy power, 
but not my soul." 

Then the enraged magistrate pronounced the sen- 
tence in these words : " Let the sacrilegious Sym- 
phorian die by the sword, and thus avenge the gods 
and the laws." As he was being led to execution, 
his mother ran up to him, not to move him by her 
tears, but to strengthen and encourage him by her 
pxhortations. She cried out to him : " My son 
Symphorian, my dear son, think of the living God 
and show thy courage ; we should not fear a death 
which surely leads to everlasting life. Do not regret 
leaving the earth, but raise thy eyes to Heaven, and 
despise torments which only last a few moments, and 



84 HISTORY OF THE CHURCH. 

if thou art constant will soon be changed into eternal 
felicity." The sublime faith which made this noble 
mother victorious over the tenderness nature inspires, 
is not less admirable than the heroic courage which 
enabled her son to triumph over the horrors of death. 

APOLOGY OF TERTTJLLIAN. 

Knowledge as well as sufferings contributed 
towards the progress of Christianity; and the 
Church was no less avenged by the solid writings 
of her defenders, than honored by the invincible 
courage of her martyrs. Tertullian, a priest of 
Carthage, published at this period a work in behalf 
of the Christian religion, entitled " The Apology," 
which struck a mortal blow at paganism. 

He commences by complaining that the Christians 
are condemned without allowing them any defense : 
" The Christians alone," he writes, " are deprived 
of the privilege of defending themselves before 
their judges, and of producing testimony which, if 
received, would prove their innocence." He shows 
that the laws condemning the Christian religion 
were manifestly unjust, as they were made by wicked 
princes, whose memory and actions are detested by 
the pagans themselves. He replies to the reproach 
of not adoring the gods of the empire, and after 
exposing the origin of the pagan divinities, the 
absurdity of their worship, and the indecencies of 
their ceremonies, draws the conclusion, that these 
idols are unworthy of adoration, and are only devils 
who deceive men. "Bring forth," said he, "some 



APOLOGY OF TERTULLIA^. 85 

one of the statues believed to be divinely inspired, 
having the power to deliver oracles ; the first word 
of a Christian, commanding him to speak, will force 
him to avow that he is in reality a wicked demon. 
If he does not instantly acknowledge the power of 
the Holy Name of Jesus, I consent that the Christian 
who questions him shall be put to death." 

The gift of casting out devils must have been very 
common in the Church, to justify the boldness of 
Tertullian in making so public a challenge. He 
then exonerates the Christians from the accusation 
of impiety, by explaining the true object of their 
worship. " The God of the Christians," he writes, 
" is the Creator of the Universe, who has made the 
world out of nothing by His power, arranged it by 
His wisdom, and directs the whole by His provi- 
dence. The magnificent spectacle of nature renders 
the most glorious homage to this Supreme Being, and 
the pagans themselves, blinded as they are by their 
passions, and the prejudices of education, acknowl- 
edge Him, when in the midst of danger they cry 
out : ' Great God ! Good God ! ' thus giving proof 
of the soul being naturally Christian. This great 
Lord has made Himself known during all ages by 
oral traditions, and the writings of the prophets, 
whom He has raised up and filled with His spirit. 
These writings cannot be doubted, as they are in the 
hands of our enemies the Jews, who read them pub- 
licly in their synagogues; and their antiquity is 
incontestible, it being certain that the first of these 
authors lived before there was question of either 
Greeks or Romans, and those prophets who appeared 
8 



86 HISTORY OF THE CHURCH. 

at a later day, were co temporary with your first 
historians and lawgivers. The accomplishment of 
these predictions clearly proves their divine origin, 
and affirms the truth of those yet to be fulfilled. 

" The Scriptures announced the destruction of 
the Jewish nation, which prophecy we see literally 
verified at the present day. God had loaded this 
ungrateful people with favors on account of the 
piety of their fathers, and He continued His pro- 
tection until they proved themselves unworthy. 
His avenging hand cannot be mistaken when we 
behold the unhappy state to which they are 
reduced ; exiles from their native land, wanderers 
over the whole earth, without laws, magistrates or 
country. The same prophecies which foretold their 
misfortunes, also declare that God will choose 
faithful worshipers from all nations, to whom He 
will communicate His grace through the saving 
merits of His Crucified Son." 

Tertullian then speaks of Jesus Christ, and of 
the mystery of the Incarnation; establishes the 
Divinity of Our Lord by the prophecies, by His 
miracles, and by His resurrection ; and says that 
the circumstances of His death on the Cross 
appeared so extraordinary to the pagans themselves, 
that Pilate advised the Emperor Tiberius to have an 
account of them deposited in the public archives 
of Rome, and further adds, that this Emperor would 
have believed in Jesus Christ, if he could have 
been a Caesar and a Christian at the same time. 



APOLOGY OF TERTULLIAX. 87 



CONTINUATION OF THE APOLOGY OF TER- 
TULLIAN. 

After establishing the truth of Christianity, Ter- 
tullian energeticallv refutes the calumnies alleged 
against the Christians: "We are accused of not 
honoring the Emperor by sacrifices: it is true we 
do not offer victims, but we pray to the one true 
God, for the salvation of our princes; we respect 
them, but we cannot perjure our souls by calling 
them gods. Our perfect fidelity to our Lord and 
Master cannot be doubted, for our patience in en- 
during the most cruel sufferings for His sake proves 
it. We are frequently stoned by the enraged popu- 
lace, our houses are burned, and in the wild frenzy 
of the bacchanals even the sacred dead are not spared, 
but are dragged from their silent tombs and torn to 
pieces. How have we revenged ourselves for all 
these wrongs ? If we desired to make war against 
you have we not hosts of Christian soldiers? We 
are comparatively but of yesterday, and already we 
fill your villages, castles, boroughs and fields ; we are 
found in the Senate and the public places; nothing 
remains to you but your temples. Could we not even 
war with unequaled forces, we who fear not the most 
excruciating torments, it being one of our precepts 
to suffer death rather than inflict it. We might be 
avenged by withdrawing entirely from the empire, 
and you would then be astonished at the immensity 
of your los3." 

In order to show that the assemblies of the Chris- 
tians were not seditious, Tertullian thus describes 



88 HISTORY OF THE CHURCH. 

their proceedings : " We form but one body, because 
we have the same religion, the same doctrines, the 
same hopes; and we meet together to render our 
prayers more importunate and powerful, this violence 
being agreeable to G-od. Those who preside at our 
assemblies are old men of tried virtue, who have 
attained this honor, not through bribery, but by 
reason of their good lives and holy examples ; for in 
the Church of God money is powerless." 

"If we possess a treasury, it reflects not on our 
religion, for every one contributes toward it accord- 
ing to his means, all donations being entirely volun- 
tary. This sum is a sacred deposit, which is not 
spent in useless festivities, but serves to maintain 
orphans, and comfort the poor and afflicted. It is 
strange that this charity should be a subject of cen- 
sure. i Behold ! ' they say, ' how Christians love one 
another ; behold ! how ready they are to die for each 
other!' 

" Our union astonishes the pagans, because they 
indulge in cruel hatreds among themselves. As we 
possess but one soul and one mind, it is not difficult 
for us to share our goods in common, and it is not 
surprising that so disinterested a friendship should 
cause strange reports. Our public meals are called 
Agapes, signifying charity ; and the poor as well as 
the rich are admitted to them, everything being con- 
ducted with modesty and decency. Before sitting 
down at table, a prayer is said, invoking the blessing 
of God; the conversation is always most edifying 
and instructive, ever remembering the presence of 
God. The repast finishes in the same manner as it 



FIFTn PERSECUTION UNDER SEYERUS. 89 

commenced — that is to say, by thanksgiving and 
prayer." Such were the assemblies of the Chris- 
tians, so much decried by unbelievers. 

" How can they say,"' adds Tertullian, " that we 
are helpless in the ordinary affairs of life ? We live 
with you, eat the same food, wear the same apparel, 
and use the same furniture, and reject nothing God 
has created. We only use all His gifts with moder- 
ation, returning thanks to Him who is their author. 
"We navigate the seas, till the ground, bear arms, 
and trade with you. Why, therefore, do we deserve 
death ? Is a Christian ever found among the crim- 
inals brought before your tribunals ? I refer to your 
records for the truth of my assertion. If a Chris- 
tian is condemned, it is only on account of his 
name; if any other cause is alleged, he is not a 
Christian. Innocence of life is a necessity with us ; 
we follow the example of Our Divine Saviour, who 
is Holiness itself, and we endeavor to keep our 
consciences pure and unsullied as commanded by 
this great Judge, 'Who cannot deceive nor be 
deceived/ " Such was the life of the Christians in 
the third age of the Church. 



FIFTH PERSECUTION UNDER THE EMPEROR 
SEYERUS. 

A. D. 202. 

After the death of Marcus Aurelius the Church 
enjoyed an interval of peace : the Emperor Severus 
was at first noted for his clemency, and it was even 
believed that he was inclined towards Christianity ; 



90 HISTORY OF THE CHURCH. 

but his future course proved that he had only 
permitted the numbers of Christians to increase in 
order to immolate more victims to his rage. In the 
tenth year of his reign he published bloody edicts 
against them, which were enforced with so much 
rigor that the faithful believed the time of Anti- 
Christ had arrived. 

The persecution commenced in Egypt, and was 
very violent. Among the martyrs who then shed 
their blood for the faith, a young slave, named 
Potamiena, signalized herself. The master to 
whom she belonged attempted several times to 
corrupt her, but she firmly resisted his solicitations. 
Enraged at his repulse, he determined to destroy 
this holy maiden, and accordingly denounced her as 
a Christian to the governor of Alexandria ; at the 
same time he engaged the governor to assist him 
in his designs by promising him a large sum of 
money if he could induce Potamiena to yield to his 
desires. It was agreed that she was not to be 
condemned to death except in the event of her 
persisting in her refusal. She was therefore con- 
ducted before the tribunal of the governor, who 
employed every imaginable art to tempt her. The 
noble maiden remained firm and did not allow 
herself to be moved, either by the false kindness of 
the iniquitous judge, or by fear of the torments 
with which he threatened her. 

This constancy so incensed the governor that he 
condemned her to be thrown into a cauldron of 
burning pitch. As they proceeded to disrobe her, 
she implored the executioners not to divest her of 



MARTYEDOM OE ST. IRENEUS. 91 

her garments; in exchange for this favor which 
modesty obtained, she consented to be lowered 
slowly into the cauldron ; the continuance of her 
sufferings was a proof of the power of Jesus Christ 
in strengthening and sustaining those who devote 
themselves to Him. The executioners granted her 
request, and proceeded so slowly that her tortures 
lasted three hours. They were then convinced that 
the grace of Jesus Christ sustained His servants 
through the longest and most painful trials. One 
of the guards named Basilides, who assisted at her 
execution, manifested compassion towards the saint, 
and prevented the populace from insulting her; 
when, regarding him with gratitude, she promised 
to intercede with God for his conversion. 

Some time afterward, Basilides, inspired by God, 
declared himself a Christian. At first it was 
thought that he did so in order to mock and 
ridicule Christianity ; but persisting in the confes- 
sion of his faith, he was taken before the judge, 
who sent him to prison. Faithful Christians visited 
him, and baptism was administered to him. The 
next day he was beheaded, after having gloriously 
confessed Jesus Christ. It is only the one true 
religion which has power to sustain its followers 
through prolonged and cruel torments 

MARTYRDOM OF ST. IRENEUS, BISHOP OF LYONS. 

This persecution extended even into Gaul, and 
there is every reason to believe that during its con- 
tinuance St. Ireneus, Bishop of Lyons, obtained the 



92 HISTORY OF THE CHURCH. 

crown of martyrdom. He had been the disciple of 
St. Polycarp, and while attending his school imbibed 
a knowledge of the religion which rendered him one 
of the lights of the clmrch. St. Polycarp trained 
both his mind and heart by his holy teachings and 
pious example; the disciple, filled with veneration 
for the eminent virtues of his master, carefully 
watched his deportment and actions, so that he 
might acquire also the spirit which inspired him. 
" I listened," he says, " carefully to his instructions, 
and engraved them, not on tablets, but in the depths 
of my heart. I still vividly remember the dignity 
of his movements, the majesty of his countenance, 
the purity of his life, the holy exhortations with 
which he nourished his people. It seems to me that 
I hear him now describing his conversations with 
St. John and others who had seen Jesus Christ; 
the words which he had heard from their mouths ; 
all the particulars they had learned of the miracles 
and of the doctrine of the divine Saviour ; and all 
that he related of it was in conformity with Holy 
Scripture." 

St. Ireneus was chosen to succeed St. Pothinus in 
the Episcopal See of Lyons ; he had all the requisite 
qualities to confirm and console the church in those 
troubled times : knowledge, an ardent zeal, pro- 
found erudition and a tried sanctity. These char- 
acteristics were needed to repair the losses the 
Church had sustained, and to form a new army of 
martyrs who would soon renew her triumphs. It is 
asserted, that the Emperor Severus, learning the 
increasing numbers of the faithful in Lyons, under 



MARTYRDOM OF ST. IREXEUS. 93 

the labors of this holy prelate, adopted a resolution 
worthy of his cruel heart. He ordered his soldiers 
to surround the city, and to put to the sword all 
those who declared themselves Christians. The 
massacre was almost general. St. Ireneus was con- 
ducted before the tyrant, who condemned him to 
death, exulting at having thus destroyed the pastor 
and the flock. 

These events we learn from the acts of St. Ireneus, 
and from other memorials confirming them. St. 
Ado, in his chronicle, relates that St. Ireneus suf- 
fered martyrdom at the same time with an in- 
numerable multitude of Christians, and an ancient 
inscription, which is still to be seen in Lyons, shows 
that without counting the women and children, the 
number of martyrs amounted to nineteen thousand. 
This can easily be believed, if we consider the cru- 
elty of the Emperor Severus, and the constancy of 
the faithful. 

It is this fact, without doubt, which induced St. 
Eucherius to say, that Lyons had given birth to a 
race of martyrs. The great St. Gregory said : " There 
was so vast a multitude of Christians slain for the 
faith, that their blood flowed like a stream through 
the public places." The holy fathers have bestowed 
magnificent eulogies on this great bishop. One holy 
priest, named Zacharias, who escaped the slaughter, 
took care of his tomb, and was, it is believed, his 
successor ; God having preserved him like a spark, 
in order to rekindle in the Church the same fire 
which had purified so many victims. 



94 HISTORY OF THE CHURCH. 

MARTYRDOM OF ST. PERPETUA AND ST. 
FELICITAS. 

A. D. 205. 

The persecution was not less violent at Carthage. 
Four young men were arrested in that city, Saturnin, 
Revocatus, Secundellus and Satur, and with them 
two young women, Perpetua and Felicitas. The 
first, who was of noble condition, and sister of Satur, 
had an infant still at the breast. Felicitas was 
pregnant. Nothing is more interesting than the 
history of their combat, written by Perpetua herself. 
She expresses herself in these words : " When we 
were apprehended, they guarded us for some time 
before throwing us into prison. My father, the only 
member of the family who was not a Christian, 
hastened to us, and endeavored to make me change 
my resolution. As he implored me most earnestly 
not to declare myself a Christian, I showed him a 
vessel, and said : e Father, can there be any other 
name given to this vessel than the one which belongs 
to it?' 'No,' he replied. 'Well, I cannot call 
myself that which I am not.' At these words he 
rushed at me as if he would tear out my eyes. He 
then withdrew, ashamed at his outburst of passion, 
and did not return for some days, thereby giving me 
a little rest. In this interval we were baptized, and 
the Holy Ghost then inspired me not to ask for any 
thing but constancy during my torments. 

"A short time afterwards we were led to prison. 
I was shocked on entering it, for I had never before 
been near such places. What painful days of 



MARTYRDOM OF STS. PERPETUA AND FELICITAS. 95 

intense heat ; it was suffocating ; we were so much 
crowded; and, added to this discomfort, was the 
brutality of the soldiers who guarded us. But the 
greatest distress 1 suffered was separation from my 
infant. At length they restored it to me, and two 
deacons, Festus and Pomponius, obtained, through 
a bribe, permission to have us removed for a few 
hours every day to a more comfortable place. Each 
one thought of that which affected him most : for 
me, I had nothing more urgent than to nurse my 
infant, who was dying of hunger. I earnestly 
solicited my mother, when she visited me, to protect 
it. I was deeply grieved at seeing my family so 
afflicted on my account, and this sorrow continued 
for many days, but it left me after a while; the 
prison even became to me an agreeable abode. 

" One day my brother said to me, ' You can obtain 
much from our Lord, pray to Him to make known 
to you if you shall suffer death, or if you will be 
dismissed.' As I had already experienced the good- 
ness of God, I promised my brother to inform him 
of the result the next day. In fine, after my prayer, 
I beheld a golden ladder which reached heaven, but 
so narrow, that but one person could ascend it at a 
time: the sides of the ladder were bordered with 
swords, daggers and lances, in such a manner that 
without great care, and without looking up, you 
could not escape being wounded in all parts of the 
body. At the foot of the ladder was a terrible 
dragon, ready to rush upon those who went up. 
Satur, my brother, had ascended, and from the top 
of the ladder said to me, ' Perpetua, I wait for you ! 



96 HISTORY OF THE CHURCH. 

but take care of the dragon !' I replied, < It will do 
me no harm, I trust in our Lord Almighty.' In 
short, I approached, and the dragon gradually low- 
ered its head as if afraid of me ; I put my foot on 
its head, which served me for the first round of the 
ladder. 

" On gaining the top I beheld an immense garden, 
and in the middle of it a venerable man, under the 
appearance of a shepherd, surrounded by a vast mul- 
titude of people robed in white. This venerable 
personage said to me, ' Welcome, my daughter,' and 
he put in my mouth a delicious food, which I 
received with folded hands. All the immense crowd 
responded 'Amen,' which awakened me, and I per- 
ceived that I was still eating something of a wonder- 
ful sweetness. The next day I related this dream to 
my brother, and we concluded that we would very 
soon suffer martyrdom. We commenced to detach 
ourselves entirely from all earthly things, and to 
turn our thoughts towards Eternity." 

EXAMINATION AND CONDEMNATION OF THE 
HOLY MARTYRS. 

St. Perpetua thus continues the account of her 
martyrdom: "Some days after, it was noised abroad 
that we were to be examined. My father came again 
to the prison, and, overwhelmed with grief, said to 
me : < My daughter, have pity on my white hairs, have 
pity on your father. If I have reared you with ten- 
der care, if I have cherished you more than any 
other of my children, do not now cover my old 



EXAMINATION AND CONDEMNATION. 97 

age with reproach. Have consideration for your 
mother ; think of your infant who cannot live with- 
out you, and cease this obstinacy which will ruin us 
all !' In speaking thus, he took me by the hands, 
kissed them, and bathed them with his tears. His 
entreaties pierced me to the heart, and I lamented 
that he only, of all my family, grieved at my ap- 
proaching martyrdom. Nevertheless, without allow- 
ing myself to be affected, I said to him, ' The result 
of this examination will be as God pleases, for we 
are not in our own power, but in His/ 

u The next day, while we were at dinner, the guards 
entered, and commanded us to proceed to the tribu- 
nal ; the greatest excitement prevailed, and we found 
the place crowded with people. We were made to 
ascend the scaffold; my companions were first inter- 
rogated, and courageously confessed Jesus Christ. I 
was next questioned. My father, with my child in 
his arms, forced his way through the crowd, at- 
tempted to drag me from my place, and implored - 
me more vehemently than ever to change my resolu- 
tion. The judge added his entreaties to my father's. 
' Have compassion on the old age of your father, 
and on the infancy of your son — sacrifice to the 
prosperity of the Emperor !' i I will not sacrifice/ I 
replied. ' You are then a Christian ?' ' I am one.' 
As my father tried to pull me from the scaffold, the 
judge ordered that he should be removed himself, 
and they went so far as to strike him, in order to 
enforce obedience. I felt the blow they gave him as 
keenly as if I had received it myself, and my heart 
9 



98 HISTORY OF THE CHUECH. 

aclied at witnessing this ill-treatment of my father 
in his venerable age. 

"Then the judge pronounced our sentence: we 
were all condemned to the wild beasts. We returned 
filled with joy to our prison, but our joy was troubled 
by the condition of Felicitas who was in the eighth 
month of her pregnancy, and from this fact she 
feared greatly that her martyrdom would be deferred. 
We all united in fervent prayer that Felicitas might 
be delivered before the day appointed for the com- 
bat. Scarcely had we ended our prayers, when 
Felicitas felt the pangs of child-birth, and, as her 
full time had not arrived the pains were very severe, 
so much so, that from time to time she cried out in 
her agony. One of the guards said to her : ' If you 
complain now, what will you do when you are being 
torn to pieces by the wild beasts ?' To which this 
noble woman replied, ' Now it is I who suffer, but 
then there will be another within me who will suffer 
for me, because I will suffer for Him/ Felicitas 
gave birth to a daughter, whom a Christian woman 
received and promised to care for as her own child. 

"In the meantime the jailer of the prison, named 
Pudens, perceiving that God had granted us signal 
favors, had great consideration for us, and allowed a 
free entrance to all who desired to visit us. A few 
days previous to that appointed for our death, I saw 
my father enter the prison. He had come to make a 
last appeal ; he was inexpressibly dejected. He tore 
his beard, he threw himself on the ground and re- 
mained there on his nice, uttering the most lament- 
able sighs and groans, and cursing his old age. His 



EXECUTION OF THE ilARTYRS. 99 

anguish overwhelmed me with grief, but God sus- 
tained me against the violence of this last effort to 
change my resolution." Here ends the narrative of 
the saint ; the continuation has been written by an 
eve-witness. 



EXECUTION OF THE MARTYRS. 

When the day of the spectacle had arrived, the 
holy martyrs were led to the amphitheatre. Joy 
was painted on their countenances, it sparkled in 
their eyes, it animated their gestures, it resounded 
in their words. Perpetua walked the last — the 
tranquillity of her soul was evinced in her manner 
and in her gait ; she kept her eyes cast down in 
order to hide their brilliancy from the spectators. 
Felicitas' satisfaction at being sufficiently recovered 
to proceed with the others was equally manifest. 
Saturnin and Satur threatened the idolatrous people 
who surrounded them with the anger of G-od, and 
when they approached the judge who had con- 
demned them, they said to him, " You condemn us 
to-day, but soon God will condemn you." 

The people, irritated at these reproaches, 
demanded that they should be scourged. Over- 
joyed at gaining this new feature of resemblance to 
the Saviour, the holy martyrs only manifested the 
greatest contentment. God accorded them the kind 
of death each one had desired, for, when convers- 
ing together regarding the different punishments 
usually inflicted, Saturnin expressed his wish to 
combat against all the beasts of the amphitheatre. 



100 HISTORY OP THE CHURCH. 

In truth, after having been assailed, in company 
with Revocatus, by a furious leopard, they were then 
both mangled by a bear. Satur, on the contrary, 
feared nothing so much as a bear, and wished that a 
leopard would kill him at the first attack. Never- 
theless, he was at first exposed to a wild boar, but 
the animal turned against the keeper who led him, 
and wounded him mortally. They then exposed 
him to a bear, but the animal would not leave its 
den ; thus Satur did not receive a single wound. 

The two Saints, Perpetua and Felicitas, were 
exposed in a net to a mad bull. The animal first 
attacked Perpetua, tossed her in the air, letting her 
fall with great violence to the ground. Perpetua 
raised herself up, re-adjusted her hair, and perceiv- 
ing Felicitas, whom the bull had also assaulted, 
and who was stretched on the ground all bruised 
from her wounds, she gave her her hand and 
assisted her to rise. During this time she was not 
conscious of what had occurred, but asked, " When 
will they expose us to the bull ?" In order to con- 
vince her that she had already suffered, they pointed 
to her torn garments and the wounds she had 
received. Then, having recognized a Catechuman 
named Eusticus, she begged him to call her brother 
Satur, and when they approached her she exhorted 
them to remain firm in the faith. 

Satur, having withdrawn under one of the porticos 
of the amphitheatre, said to the jailer, Pudens, who 
was there stationed : " Did I not tell you that the 
beasts to which we would first be exposed would not 
injure me, but that it would be the tooth of a leopard 



EXECUTION OF THE MARTYRS. 101 

which would cause my death ?" "When brought for- 
ward for the third time a leopard rushed upon him, 
and in an instant wounded him so severely that he 
was covered with blood. The delighted spectators 
cried out : " Behold, he is baptized a second time ! " 
Then Satur, turning his eyes on Pudens, said: 
" Farewell, dear friend, bear testimony to my faith, 
and imitate it." He then asked the jailer for the 
ring he wore on his finger, dipped it in his blood, 
and returning it said : " Keep this as a testimony 
of my faith and a pledge of my friendship," and 
immediately expired. 

Thus Satur died first, in accordance with the 
vision of St. Perpetua. Towards the close of the. 
spectacle, the people demanded that the martyrs 
should be brought back to the center of the amphi- 
theatre to receive the death blow. They came for- 
ward, and of their own accord submitted their 
throats to the knife without manifesting the slight- 
est agitation. Perpetua fell into the hands of a 
clumsy gladiator, who tortured without killing her ; 
until at last, fainting and exhausted, she was obliged 
to guide his hand to her throat, thus indicating the 
place where the blow should fall. Such heroism in 
delicate women is so contrary to nature, that it is 
evident, nature alone could not sustain them, and 
that we must therefore ascribe it to grace. 
9* 



102 HISTORY OF THE CHURCH. 

BEAUTIFUL CHARACTERISTICS OF ORIGEN. 

During this period, Origen, from his earliest youth, 
had become famous throughout the whole Church. 
He was the son of St. Leonidas, who suffered for the 
faith in the persecution of Alexandria, under the 
Emperor Severus. The holy martyr had educated 
him with the greatest care in the liberal arts and 
belles-letters, he had also instructed him in the Holy 
Scriptures, causing him every day to commit some 
portion to memory. The young Origen applied 
himself to study with incredible ardor, but his father 
admired in him the virtues with which grace had 
endowed him, more than the acquisitions gained by 
his natural talents. Often, while Origen slept, his 
father would enter his room, reverently uncover his 
breast, and kiss it with respect, as being the temple 
of the Holy Ghost. 

During the persecution, Origen conceived so lively 
a desire to undergo martyrdom that he would have 
presented himself for it, had not the tears and pray- 
ers of his mother prevented him. When his father 
was arrested, his eagerness was redoubled, and they 
were obliged to hide his clothes in order to prevent 
him from leaving the house. Not being able to join 
his father, he wrote him a most touching letter, in 
which he exhorted him to endure martyrdom : 
" Have no anxiety about your children," he wrote, 
" God will take care of us." Leonidas was beheaded. 
His property having been confiscated, his family 
were reduced to actual poverty. 

For some time Orison found an asylum in the 



BEAUTIFUL CHARACTERISTICS OE OKIGEST. lOo 

house of a wealth}* lady ; he soon opened a grammar 
school in order to support himself; and finally he 
was appointed the head of the school of Alexandria, 
which had become very celebrated. Origen sold all 
his profane books, in order to apply himself wholly 
to the study of the Scriptures, and at the same time 
to provide a subsistence for himself — the lessons of 
the school being gratuitous. He took from this 
scanty sum but six cents a day, and this pittance 
sufficed for the self-denying life he led. 

Notwithstanding this austerity, the sweetness and 
gentleness of his manners charmed every one, and 
the amenity of his disposition as much as the bril- 
liancy of his talents, attracted a prodigious crowd of 
scholars not alone from among the youths, but from 
among philosophers, whether Christian or Pagan. 
He made a great number of conversions, and several 
of his disciples became illustrious saints; some of 
them even obtained the crown of martyrdom. It 
was above all in regard to those who were arrested 
for the faith, that he fulfilled with zeal the functions 
of a Christian master. He visited them in prison, 
when lying there, bound in fetters ; he accompanied 
them to the examination, and even to the place of 
execution, where he encouraged them by signs and 
the most animated exhortations. 

He exposed his life fearlessly in this zealous exer- 
cise of charity, and was frecpiently in danger of being 
stoned and otherwise ill-treated. He was eventually 
arrested, loaded with chains and cast into a dungeon. 
That they did not immediately put him to death, 
was owing to the hope his persecutors indulged of 



104 HISTORY OF THE CHURCH. 

tiring out his patience, and of thus perverting num- 
bers of Christians by the example of so illustrious a 
man. They caused him to endure hunger, thirst, 
nakedness and imprisonment, without disturbing in 
the least degree either his patience or courage. The 
austere habits of his life had strengthened him 
against all trials ; he fasted almost continually ; he 
passed the greater part of the night in prayer and 
meditation on the Holy Scriptures ; and, during the 
slight repose he was obliged to yield to nature, the 
bare earth sufficed for his bed. 

His wonderful genius was universally admired; 
there was no kind of learning in which he was not 
proficient, and with him this diversity of knowledge 
did not in the least weaken the solidity of his judg- 
ment. His manner of expressing himself was so 
clear, that he made the most difficult subjects easy 
of comprehension, and he spoke with a grace which 
inspired love for the truths he taught. 

WORKS OF ORIGEN. 

The most celebrated writing of Origen is the one 
he published against Celsus, in order to refute the 
calumnies this pagan philosopher had circulated 
against Christians. This work is regarded as the 
most complete apology of the Christian religion 
which has been handed down to us from antiquity. 
This is the substance of the document : " It would, 
perhaps, have been more appropriate," says Origen, 
" to imitate Jesus Christ, who kept a profound silence 
before his judges, and who opposed to the slanders 



WORKS OF ORIGEN. 105 

of liis enemies, the sanctity of his life, and the luster 
of his miracles : thus, it might be considered useless 
to refute, by argument, the falsehoods which the 
malice of men cease not to circulate against Him, 
because he defends himself only by the solid virtues 
of His disciples, whose holiness confounds the cun- 
ning of their accusers. I do not, therefore, write for 
the faithful; for them an apology is superfluous; but 
I write for the infidel, to whom this instruction may 
be useful." 

After proving the falsity of the particular objec- 
tions brought forward by Celsus, he victoriously 
establishes the truth of the Christian religion by 
incontrovertible facts, by the prophecies which fore- 
told Jesus Christ, by His miracles, and by the holy 
lives of His disciples. " As to the prophecies, is it 
not just," he asks, " to put faith in the Jewish books ? 
their antiquity cannot be doubted, if we consider the 
proofs given by Josephus and Tatien, whose authority 
is of great weight." Origen quotes the prophecies 
which distinctly predicted the birth, the passion, the 
death and all the circumstances attending the coming 
of Jesus Christ. He remarks, that since the coming 
of Jesus Christ the Jews have neither prophecies 
nor miracles, nor any other mark of the divine pro- 
tection, as manifested among Christians. 

With regard to miracles, Celsus does not deny that 
Jesus Christ performed them, but he attributes them 
to magic. Origen replies, that " there are some means 
by which the illusions of the devil can be discerned 
from the real miracles which have God for their 
author. These means consist in examining the 



106 HISTORY OF THE CHURCH. 

morals of those who perform them, their doctrine, 
and the effects which these miracles prodnce. Moses 
and the prophets have taught nothing which is not 
most worthy of God, entirely conformable to reason, 
and every way useful to the good morals of civilized 
society. They have first practiced that which they 
taught, and the effect has been great and lasting. 
Moses established an entire nation governed by holy 
laws. Jesus Christ has united all nations in the 
knowledge of the true G-od, and in the practice of 
all virtues. Charlatans and impostors do not seek 
to reform mankind, and their delusions are of short 
duration. The resurrection of Jesus Christ, which 
is a great miracle and the foundation of Christianity, 
cannot be suspected of any artifice. After being 
buried, after remaining three days in a tomb sealed 
by his enemies, the Jews, and guarded by Roman 
soldiers, He appeared again during forty days ; first 
to Peter and the twelve apostles, then to five hun- 
dred disciples at one time. If they had not seen Him 
risen, if they had not been convinced of His divinity, 
they would never have exposed themselves to suffer- 
ing and to death, in order (in obedience to His com- 
mands) to announce to all nations the religion they 
had received from Him. 

" His ignominous death on the Cross would have 
shaken their faith; they would have considered 
themselves deceived, and they would have been the 
first to condemn Him. It is evident they must have 
witnessed something^ very extraordinary to induce 
them to embrace His precepts, and to cause others 
to embrace them at the expense of their peace, their 



APOLOGY OF OKIGEX. 107 

liberty and their life. How could coarse and 
illiterate men, if they had not felt themselves sus- 
tained by supernatural grace, undertake to reform 
the world? How would the people under the 
influence of their preaching have forsaken their 
ancient customs to follow a contrary doctrine, if 
they had not been changed by an extraordinary 
power and convinced by wonderful facts ? 

CONTINUATION OF THE APOLOGY OF ORIGEN. 

Origen proves the divinity of the Christian 
religion by the astonishing change it produces in 
those who embrace it. " The great end of the 
preaching of the gospel," he says, " is the reforma- 
tion of morals. If some one had eradicated from a 
number of persons the vice of impurity, it would be 
difficult to believe that he had nothing supernatural 
about him ; what, then, should be thought of the 
doctrines of Christianity influencing so vast a mul- 
titude, who have become other men since they 
received these truths, and whose members extend 
throughout the whole empire ? 

" The morals of the Christians place them very far 
above those who have not the faith ; a Christian 
overcomes his most violent passions with the view 
of pleasing God, whereas, the pagans abandon 
themselves to the most shameful voluptuousness 
Avithout a blush, and while in the indulgence of 
their vices they pretend still to retain the character 
of pure and honest men. The simplest Christian 
is infinitely more enlightened upon the excellence 



108 HISTORY OF THE CHURCH. 

and extent of chastity than the philosophers, the 
vestals and the priests, who are supposed to lead the 
most regular lives among the pagans. None among 
us are sullied by these excesses, or, if one is found 
guilty of them, he is not of the number of those 
who assist at our assemblies, for he is no longer a 
Christian. In truth, they who fall into any sin, 
above all, that of impurity, are expelled from the 
Church, they are mourned over as being dead 
to God, and when they return by repentance and 
penance, they are subjected to longer probation 
than those preparing for baptism, neither are they 
permitted to exercise any public function in the 
Church. 

"The fidelity of Christians to the laws is well 
tested ; they are so averse to exciting the slightest 
disturbance, that, in obedience to the commands 
received from their lawgiver, they employ no other 
weapon than patience against their enemies. Jesus 
Christ has commanded that they should allow 
themselves to be slaughtered like sheep rather than 
oppose the least violence ; God takes charge of their 
interests and their defense, and they gain more by 
this mildness than they would by resenting injuries. 
80 far from the pagans being able to exterminate 
the Christians, the death of the martyrs has tended 
only to augment the number. 

'•'The severities practiced towards the Christians 
could not diminish their zeal for the conversion of 
infidels ; among them were some whose only occu- 
pation was to travel through cities, burroughs and 
villages, in order fco announce the Gospel; and, lest 



APOLOGY OF ORIGEN. 109 

they should be suspected of interested motives, they 
refused all recompense and every delicacy, accepting 
only the plainest food for the sustenance of nature. 
Now," adds Origen, " if among those who are con- 
verted there are found the rich, persons of estab- 
lished rank, and women of distinguished position, it 
may be said perhaps that there is some glory in 
making known our doctrine to such as these; but 
this suspicion could never have arisen in the begin- 
ning. At the present time the honor received from 
some does not equal the contempt and insults we 
endure from the Pagans." 

Origen shows that the Christians, notwithstand- 
ing the ardent zeal which animated them, in order 
to attract infidels to the faith, did not hesitate to 
test as much as possible those who wished to embrace 
it. They were instructed in private before being 
received into the assembly, and when it was evident 
that they really had a sincere determination to lead a 
new life, they were allowed admission, being still 
divided into two ranks, the one of the beginners, 
and the other of those who were more advanced. 

Persons were employed to watch over these neo- 
phytes, to separate them from those whose lives were 
not conformable with the sanctity of Christianity, 
and to direct them in the practices of piety. Such 
was still the virtue of Christians a long time after 
the age of the Apostles, which ancient apologists, 
witnesses of these facts, have cited, to prove the 
divinity of the Christian religion, to confute the 
injustice of their persecutors, and to reproach the 
excesses of the pagans. 
10 



110 HISTORY OF THE CHUftCH. 

SIXTH PERSECUTION UNDER THE EMPEROR 
MAXIMIN. 

Year 235. 

During the space of twenty-four years the Chris- 
tians were left in peace ; the Emperor who succeeded 
Severus did not persecute them. Alexander was 
even favorable towards them, he honored Jesus 
Christ as one of their own gods, and placed his 
statue in his domestic temple; he conceived the 
design of having it solemnly placed among the 
divinities of the Senate. This prince approved par- 
ticularly of this precept which he had learned from 
the Christians : " Do unto others, what you would 
wish others to do to you !" He had it engraved on 
the walls of his palace, and when he had condemned 
some malefactors to punishment, he caused it to be 
cried through the streets by a herald. 

Alexander's kind disposition towards the Chris- 
tians, was a sufficient reason for Maximin to perse- 
cute them. This prince, who was naturally cruel, 
published new edicts against them. ■ It is believed 
that a Christian soldier, by a singular act which 
caused a great sensation at the time, was the inno- 
cent cause of this persecution. "When Maximin was 
proclaimed Emperor, he made, according to custom, 
presents to the troops. Every soldier was obliged 
on such occasions to present himself before the 
Emperor with a crown of laurel on his head. There 
appeared one among them whose head was bare, and 
who carried his crown in his hand ; he had already 
passed the Tribune without attracting notice, Avhen 



SIXTH PERSECUTION UNDER MAXIMIN. Ill 

the murmurs of his companions caused him to be 
obserTed. This officer asked the soldier why he did 
not, like his companions, wear his crown on his 
head. " It is because I am a Christian," he replied, 
" and my religion does not permit me to wear your 
crowns !" It appears the wearing the crown was an 
idolatrous custom. The soldier was immediately 
divested of his uniform and imprisoned. 

This affair created so great an excitement that a 
general persecution was the result ; nevertheless, the 
Emperor did not issue sentence of death indiscrimi- 
nately, but only against those who taught others, 
and those who governed churches, being persuaded 
that the people, deprived of the support of their 
pastors, would be easily conquered. Besides, he was 
afraid of depopulating the empire, should severe 
measures extend through the multitudes of the 
faithful ; for the cities and the country, the armies 
and the courts of justice, were filled with Christians. 
The rigors of the persecution fell, therefore, on the 
bishops and priests ; the tribunals condemned to the 
greatest torments all those whom they arrested. 
The Pope Pontian was one of the first who then 
suffered for the faith. St. Antherius, who succeeded 
him, occupied the chair but for six weeks, and it is 
believed that he also received the crown of martyrdom. 

The reign of Maximin was but a continuation of 
cruelties, but the details have not been handed down 
to us; it is only remarked that he caused the 
churches to be burned, which shows conclusively 
that the Christians had public places wherein to 
hold their assemblies. This persecution continued 



112 HISTORY OF THE CHURCH. 

only three years, because Maximin, by his cruelties, 
had rendered himself so extremely odious that he 
was killed by one of his own soldiers. 



SEVENTH PERSECUTION UNDER THE EMPEROR 
DECIUS. 

A. D. 249. 

The Emperor Deems was the instigator of the 
seventh persecution. At the commencement of his 
reign he published a bloody edict against the Chris- 
tians, which was sent to all the governors of the 
provinces. This edict was executed with such 
extreme rigor that the only occupation of the 
magistrates was to search for Christians, and to 
invent every variety of punishment with which to 
torment them. Prisons, whips, fire, wild beasts, 
boiling pitch, melted wax, sharp stakes and red hot 
pincers, were all put in use ; but the Church had the 
consolation to see her children remain firm, and 
suffer the longest and most cruel tortures with an 
admirable constancy. 

The Pope, St. Fabian, set them an example, and 
was one of the first victims immolated in this per- 
secution. St. Alexander, bishop of Jerusalem, vi 
venerable old man, was presented before the tribunal 
of the governor of Palestine, and generously confessed 
the name of Jesus Christ for the second time, for he 
had already rendered testimony under the Emperor 
Severus, about forty years before. He was cast into 
prison and died in his chains. St. Babylas, bishop 
of Antioch, also received the crown of martyrdom at 



SEVENTH PERSECUTION UNDER DECIUS. 113 

the same time y\ T itli three young children whom he 
had instructed. The number of those who at this 
time suffered for the faith was so great, according to 
the historian Xicephorus, that it was impossible to 
count them. After haying employed in vain the 
most violent punishments, the persecutors, in order 
to wear out their patience, inflicted slow and agoniz- 
ing tortures, varied by all the allurements of pleasure, 
in vain efforts to corrupt them. We will give two 
examples of the refinement of cruelty to which they 
had recourse. 

A Christian had already endured the torture of 
the iron claws and of red-hot plates ; his whole body 
was covered with wounds ; honey was then spread 
over him, his hands were tied behind his back, and 
he was laid down in the burning sun to be stung to 
death by bees and other insects. Another Christian 
who was still very young, was, by order of the judge, 
led into a delightful garden, adorned with lilies and 
roses, and all other exquisite and fragrant flowers, 
and through which flowed a gentle rivulet. The 
attendants laid him on a soft bed, to which they 
bound him with silken cords. He was then left 
alone. A young and beautiful courtesan whom the 
judge selected on account of her singular and varied 
fascinations, and whom he had commanded to use 
all her arts and allurements for the ensnarement of 
the youth, then approached him. So violent was 
this temptation, and so great his danger, that, for 
want of other means of defense, this heroic youth 
bit off his tongue and spat it in the face of the 
10* 



114 HISTORY OF THE CHURCH. 

wretched woman, who retired from the contest 
utterly confounded at his invincible virtue. 

A great many Christians, in order to escape from 
this persecution, in which sometimes violence and 
sometimes seductions were employed, fled into the 
deserts. Of this number was St. Paul, born in The- 
bais, a province of Egypt. When very young he 
retired into a solitude, and led there an evangelical 
life, in an entire separation from the world and in 
close union with God. 

MARTYRDOM OF ST. PIONIUS. 

Among the generous champions who suffered 
death for Jesus Christ, during the persecution of the 
Emperor Decius, there was none more illustrious than 
St. Pionius, a priest of Smyrna. One day, while at 
prayer in the church, it was revealed to him that on 
the following day he would be arrested. He imme- 
diately placed a chain around his neck, so that his 
persecutors might know he was prepared to suffer; 
and, in the event of his being taken to the temples 
of the false gods, that the spectators might perceive 
it was against his will. Pionius was arrested the next 
day, and when the officer asked him if he was aware 
of the commands of the Emperor, he replied : " We 
are not ignorant of the fact that there is one 
Supreme command ; it is that which obliges us to 
adore one God alone." " Proceed to the square," 
said the officer, " and you will see the edict of the 
Emperor which orders every one to sacrifice to the 
gods." 



3IARTYED03I OP ST. PI02TCU3. 115 

A multitude of Jews aud pagans followed in the 
procession. St. Pionius delivered a long discourse to 
the people, who listened with attention, and when 
at the conclusion he declared that he would not 
adore their gods nor their images, they eu treated 
him to change his resolution. " Allow yourself to 
be persuaded," they said to him ; " a man of your 
merit is worthy to live and enjoy the pleasures of 
life." "Without doubt," answered the holy priest, 
" life is a blessing, and a Christian does not despise 
it, but we aspire to a higher life, which is in every 
way preferable. I thank you for your sympathy, 
but I suspect the artifice; open malice is less 
dangerous than deceitful caresses." Then, turning 
towards the judge, he said: "If your office is to 
convert me or to punish me, punish me, for you 
will never persuade me." 

The judge then commenced the examination in 
legal form, in order that all things should be in 
readiness for the arrival of the proconsul, who was 
expected in a few days. This magistrate, having 
arrived at Smyrna, commanded St. Pionius to be 
brought before him. "Do you persist in your 
determination, or will you change while there is yet 
time ?" " I will never change," replied the holy 
martyr. The proconsul reiterated his persuasions, 
granting a still longer time for consideration. 
" The delay is useless," said St. Pionius ; " I shall 
remain firm." The judge then pronounced the 
sentence ; it was written on a tablet in these words : 
" We command that the sacrilegious Pionius, who has 
avowed himself a Christian, shall be burned alive, 



116 IIISTOKY OF THE CHURCH. 

in order to avenge the gods and give warning to 
men." The martyr walked with a firm step and 
cheerful countenance to the place of execution. 
He disrobed, stretched himself on the stake, and 
was nailed to it. When all was ready, the execu- 
tioner said to him : " Forsake your error, there is 
still time ; promise to do that which is asked of 
you and we will remove the nails." " No," answered 
the martyr ; " I hasten to die, in order that I may 
live again." They then raised him, fastened to the 
stake, and turned his face towards the east, heaping 
around him a great quantity of wood, which they 
set on fire. 

Closing his eyes, the people thought him dead, 
but he was only absorbed in prayer. The prayer 
ended, he opened his eyes as the flames arose around 
him, and, looking at the fire with a joyous air, he 
said : " Amen ; Lord receive my soul !" Immediately 
after, with a gentle sigh, he expired. When the 
fire was extinguished, the faithful, who were present, 
found his body entirely perfect and apparently in 
full health ; the hair unsinged, the beard beautiful, 
and the whole countenance bright and glorious. 
The Christians retired from the scene confirmed in 
their faith, but the pagans with perplexed minds 
and troubled consciences. 



EIGHTH PERSECUTION UNDER VALERIAN. 117 

EIGHTH PERSECUTION UNDER THE EMPEROR 
VALERIAN. 

Year 257. 

The persecution, which had abated a little, com- 
menced with renewed violence under the Emperor 
Valerian. This prince was excited against the 
Christians by one of his ministers who hated them, 
and who persuaded him that, in order to succeed in 
a Avar in which he was engaged, he should abolish 
Christianity. With this view, he published edicts 
which procured the crown of martyrdom for many 
Christians. 

The most illustrious among these martyrs was St. 
Laurence, the first deacon in the Roman church. 
When the Pope St. Sixtns, who had elevated him to 
the deaconship, was being led to execution, St. Lau- 
rence followed him weeping, and said to him: 
" Where are you going my father, without your son ? 
Holy Pontiff, where are you going without your 
minister ?" St. Sixtus replied to him : " My son, a 
still greater combat is reserved for you. In three 
days you will follow me." Laurence, consoled by 
these words, prepared himself for martyrdom, and 
hastened to distribute to the poor all the money 
deposited with him, for it was the duty of the dea- 
cons to distribute the alms of the church. The 
prefect of Rome, having been informed that the 
Church possessed a large treasure, desired to obtain 
it, and he said to St. Laurence : " You complain to 
other Christians that you are treated with severity, 
but here no torture is to be used. I ask you simply 



118 HISTORY OF THE CHURCH. 

for that which you can give me. I know that you 
have vases of gold and silver for your sacrifices; 
deliver them to me ; the Emperor has need of them 
in order to maintain his troops !" St. Laurence 
answered : " I acknowledge that our Church is rich, 
and that the Emperor possesses no treasures so pre- 
cious ; I will show you a good portion of them ; 
grant me but a little time to put all things in order." 
The prefect, not understanding what riches he spoke 
of, accorded three days' delay. 

In this interval the holy deacon went over the 
whole city, in order to assemble all the poor whom 
the church maintained; he then reported to the pre- 
fect that all was ready. The prefect followed him, 
and seeing a crowd of blind, deformed and wretched 
creatures, instead of the precious vases he expected, 
cast on the holy deacon a threatening look. " What 
you behold, disappoints and enrages you," said St. 
Laurence to him ; " gold is a base metal, the cause Of 
many evils ; the true gold is the divine knowledge 
which enlightens these poor people; these are the 
riches which I have promised you!" "Is it thus 
you mock me ? " exclaimed the prefect in a rage ; " I 
know tli at Christians pretend to despise death, so do 
not hope to die quickly; your tortures shall be so 
prolonged that you shall die by degrees." Accord- 
ingly they commenced by tearing his body with 
lashes; they then placed him on an iron gridiron 
over lighted coals, and fastened the holy martyr to 
it in such a manner that his flesh was very slowly 
penetrated by the heat. 

The fire of charity which inflamed his heart was 



ST. CYPRIAN IS SENT INTO EXILE. 119 

stronger than that which consumed his body, and 
rendered him insensible to the torture. His only 
thought was the law of the Lord, and his torment 
became to him a real refreshment. After enduring 
for a long time this horrible suffering, he said calmly 
to the judge: "My body is sufficiently burned on 
this side, have it turned on the other ; " and some 
moments after he added : " My flesh is now roasted 
enough ; you can eat it." Then, raising his eyes to 
Heaven, he prayed to God for the preservation of 
Eome, and expired. What courage, what calmness 
in the midst of the most acute sufferings ; in vain 
would we seek for the motive elsewhere than in the 
all powerful strength of the divine aid. 

ST. CYPRIAN IS ARRESTED AND SENT INTO 
EXILE. 

It was in the same persecution that St. Cyprian, 
bishop of Carthage, suffered martyrdom. He was 
born in Africa of a distinguished family, and previous 
to his conversion had acquired a great reputation by 
teaching Rhetoric. It was only when he had reached 
a mature age, and after profound reflection, that he 
embraced Christianity, for he hesitated a long time 
before renouncing the errors of paganism. He found 
it difficult to uproot old prejudices, to lead a new life, 
and to become a new man. " How can we," he asks, 
"destroy inveterate habits, which have become a 
second nature ; how practice frugality, when we are 
accustomed to an abundant and luxurious table?" 
This is what he wrote to one of his friends. " But," 



120 HISTORY OF THE CHURCH. 

lie adds, " when tlie water of regeneration had washed 
away the stains of my past life, and my purified heart 
had received the celestial light, all my difficulties 
vanished. I found that easy which had appeared 
impossible." 

He made such great progress in virtue, that he 
was considered a proper candidate for the priesthood, 
a short time after his baptism. In the course of 
time, the bishop of Carthage having died, the faith- 
ful of that city entreated that he should be made 
their pastor. On receiving this intelligence, the 
holy priest secreted himself, desiring to yield to his 
elders an honor of which he believed himself 
unworthy. The place of his concealment being 
discovered, he was obliged to submit. His virtues 
shone with redoubled lustre in this distinguished 
position. His charity for the poor knew no bounds. 
He at once applied himself with indefatigable zeal to 
strengthen discipline, and to instruct his flock. He 
escaped the persecution of the Emperor Decius, by 
withdrawing for some time from the city, because it 
was he whom the pagans especially sought to put 
to death, and several times the amphitheatre had 
resounded with the cry: "Cyprian to the lions! 
Cyprian to the lions!" He was not idle in his 
retreat, but toiled unceasingly for the good of his 
people, either by letters or by the ministry of those 
to whom he had confided them. On returning to 
Carthage he extended his vigilance into the interior 
of Africa. Nothing escaped his pastoral care. A 
schism had sprung up in Rome. Novatian had been 



ST. CYPRIAN" IS SENT INTO EXILE. 121 

then ordained bishop in the life- time of St. Cornelius, 
the legitimate Pontiff. 

When this news reached St. Cyprian his zeal was 
enkindled, and he commenced writing against the 
intruder. "It is in this way," said he, "that all 
schisms arise, when by impious rashness some persons 
depose the bishop, of whom there can be but one in a 
see, and reject him whom God has appointed. There 
is but one God, but one Jesus Christ, but one Epis 
copal see, originally founded by St. Peter, on the 
authority of our Lord. No other altar can be 
erected, nor any other priesthood established. It is 
erecting another altar to raise a new bishop in the 
place of him whom the church has appointed. All 
that which men undertake, contrary to divine insti- 
tutions, is false, profane and sacrilegious. The 
church of Jesus Christ is essentially one, it cannot 
be divided ; Jesus Christ tells us there is but one 
fold. In order to make this unity more evident, the 
Lord has built His Church on one alone — on St. 
Peter, to whom He has given the power of the 
keys. 

" Cornelius has been appointed, according to the 
holy canons, to the pontifical chair; therefore, he 
who claims to be bishop of Rome breaks the unity 
His ordination cannot be legitimate. As there can- 
not be two bishops in the same see, he who is created 
bishop after the first, is not the Second ; he is noth- 
ing — he has neither the power nor the rank of 
bishop. He is not a pastor, but a profaner, a 
stranger, an apostate ; he succeeds no one, he begins 
with himself. He endeavors to establish a new 
11 



122 HISTORY OF THE CHURCH. 

church, a purely human church, in the place of the 
Church of God; this is what ISTovatian has done. 
He has been elected, against all the laws of disci- 
pline, by the deserters who have abandoned their 
true pastor. When a bishop has been once estab- 
lished, there is no way of appointing another in the 
same place. It is a monstrous crime to attempt to 
elect a second ; it is so great a sin, that martyrdom 
eyen could not expiate it. There is no real martyr- 
dom out of the church. Schismatics can be put to 
death, but they cannot be crowned. Whoever divides 
the flocks of the Lord becomes corrupt, a stranger, 
and an enemy. They cannot have God for a father, 
when they have not the Church for a mother." 

MARTYRDOM OF ST. CYPRIAN. 

St. Cyprian zealously engaged in the discharge 
of his holy functions, when the persecution of Vale- 
rian broke out. Paternus, proconsul of Africa, had 
him brought before his tribunal: "The Emperor 
commands me," said he, " to force all his subjects to 
embrace the same religion which he himself pro- 
fesses; who are you?" "I am a Christian and a 
bishop," answered Cyprian; "I know but one true 
God, who has made heaven and earth. It is this God 
whom we serve, and to whom we pray in a special 
manner for the prosperity of the Emperors." "I 
wish to know," inquired the proconsul, "who ai*9 tho 
priests attached to your church ?" " I cannot reveal 
them," replied Cyprian ; "your own laws condemn 
informers." After more questions, and as firm re- 



MARTYRDOM OF ST. CYPRIAN. 123 

plies, the proconsul ordered him to be exiled to 
Carube, a little city situated on the coast, not very 
far distant from Carthage. 

Several other African bishops and a great number 
of priests were banished at the same time, and dis- 
persed through uncivilized places, where they had 
every kind of privation and inconvenience to un- 
dergo. St. Cyprian comforted them by a letter, 
which cannot be read without our feeling some 
degree of the divine warmth with which his heart 
was filled, and which made his happiness consist in 
suffering for Jesus Christ. He remained a year in 
exile ; he was then recalled to Carthage, to be there 
judged by the new proconsul who had succeeded 
Paternus. The persecution was commenced with 
redoubled violence, and the edict of the Emperor 
Valerian ordered, that the bishops, priests and dea- 
cons should be immediately put to death. St. Cy- 
prian was confided to the captain of the guards who 
resided in a suburb of Carthage; his friends were 
permitted to visit him, and his faithful people flocked 
around him. The Christians, fearing he would be 
put to death during the night, passed the whole 
night at the door of the house where he was guarded. 

The proconsul was residing at his country house, 
and thither the holy bishop was conducted, the 
weather being intensely warm. The soldiers, seeing 
him overcome by profuse perspiration, offered him a 
change of garments. " For what purpose" said the 
Saint, "would you endeavor to mitigate sufferings 
which will soon end ?" When they had reached the 
end of their journey the proconsul asked the bishop 



124 HISTORY OF THE CHURCH. 

if he was called Cyprian. "That is my name/' he 
replied. " The Emperor commands you to sacrifice 
to the gods," said the proconsul. "I will not do 
it," replied Cyprian. "Think of the danger m 
which you stand/' said the judge. St. Cyprian 
answered, " In so just a cause there is no delibera- 
tion." The proconsul, after consulting with his 
council, spoke thus to the holy bishop : " For a long 
time you have made a profession of impiety, and 
our Emperor has not been able to bring yon back to 
better sentiments. Since you are the head of this 
pernicious sect, you shall serve for an example to 
those whom you have led into disobedience; the 
discipline of the laws shall be strengthened by your 
blood." He then read from the tablet, on which it 
was written, the sentence of condemnation. It was 
expressed in these words : " It is commanded that 
Cyprian shall be punished by the sword." The 
holy bishop responded, " I return thanks to God." 
The faithful, who were very numerous in the 
assembly, cried out, " May we also be beheaded." 
They had appointed for the place of execution a 
square bordered with large trees, at some distance 
from the city. Although the place was very spa- 
cious it was too small for the vast multitude who 
assembled there. 

The holy bishop gave proofs, even to the end, of 
his solicitude for his flock, for, knowing that in the 
crowd there were many helpless women, he directed 
that care should be taken to protect them from all 
dangers. Arrived at the place of execution, he 
prostrated himself on the ground in fervent prayer 



PERSECUTION IN AFRICA. 125 

to God. "When it was concluded, lie removed his 
garments, giving them to his deacons; he then 
took the bandage in order to cover his eyes, but, as 
he had some difficulty in tying it, a priest and 
deacon performed this last office for him. The 
executioner then appeared, to whom the holy 
martyr presented twenty-five gold pieces; then, 
kneeling down, he crossed his hands over his heart 
and waited for the stroke which was to change for 
him, time into a glorious eternity. The faithful 
collected his blood on the linen cloths which they 
had spread around him before he was beheaded, and 
preserved with religious respect these sacred relics. 



CONTINUATION OF THE PERSECUTION IN 
AFRICA. 

The persecution did not end with the death of 
St. Cyprian, for, a few months afterwards, a multi- 
tude of martyrs attained the crown. The account 
of their martyrdom, written by themselves while in 
prison, is still extant, and was completed by an eye- 
witness. It says: "When we were arrested we 
learned that the governor had decided that we 
should be burned alive, and that the execution 
would take place the next day ; but God, who holds 
in His hand the hearts of Judges, did not permit 
them to torture us in this manner. The governor 
altered his determination and we were remanded 
to prison. This place was not terrible to us; its 
darkness was changed to a celestial brightness, a 
ray from the Holy Ghost penetrated this gloomy 
11* 



126 HISTORY OF THE CHURCH. 

dwelling and dispersed all fear. The next day, 
towards evening, we were conducted by the guard 
to the palace to undergo our examination. Oh, 
happy day ! oh, how light appeared the chains with 
which they loaded us. The governor put several 
questions to us, intermingled with threats and 
promises. Our replies were modest but firm, gen- 
erous and christian-like, and we went forth from our 
interrogation, victorious over the demon. We were 
sent back to prison, and there prepared ourselves for 
a new combat. 

"The most painful trial we had to endure was 
hunger and thirst ; for, after compelling us to work 
all day, they denied us every thing, even a little 
water. God, himself, comforted us, by making 
known to us in a vision that we had but a few days 
more to suffer, and that He would never forsake us. 
Through the instrumentality of two Christians, pro- 
visions were conveyed to us. This assistance relieved 
us a little ; our sick recovered ; we soon forgot our 
troubles, and we blessed the divine mercy which had 
deigned to alleviate our sufferings. The intimate 
union which exists among us contributes greatly 
towards sustaining and consoling us; we are but 
of one mind, and pray and converse continually 
together. Nothing is sweeter than this fraternal 
charity, which is so agreeable to God, and by which 
we obtain from Him all that we ask, according to 
the consoling promise of Jesus Christ : ' If two per- 
sons unite on earth in asking something of my 
Father, they will certainly obtain it/ " 

Finally the governor again summoned thera before 



ADMIRABLE CONSTANCY OF A CHILD. 127 

his tribunal. All boldly avowed their firm adherence 
to their first confession of faith. Then the governor 
read the sentence condemning them to be beheaded ; 
and they were led to the place of execution where 
they found a great concourse of people; the faithful 
and the gentiles both hastening to the spot. The 
countenances of the holy martyrs were illumined by 
a heavenly joy at the blissful hope of soon being 
admitted to the presence of the Lamb ; they cour- 
ageously exhorted the eager spectators : the faithful 
to remain firm in their faith, and carefully guard 
this precious gift of a loving Father ; the idolaters 
to acknowledge and adore the one true God. " Every 
man," said the martyrs to the pagans, " who sacri- 
fices to the false gods shall be exterminated; it is 
a horrible impiety to abandon the true God and 
worship demons." The executioners then advanced 
and with their cruel weapons released these impatient 
souls from the bondage of this life. 

ADMIRABLE CONSTANCY OF A CHILD. 

Almighty God, in His infinite power, can endow 
the tongues of children with eloquence when He 
desires to add to His glory, and He also causes them 
to be the means of triumph to the faith by generously 
confessing it. At Cesarea, in Cappadocia, a child, 
named Cyril, displayed an extraordinary courage, 
which filled the faithful with joy and admiration. 
The sacred name of Jesus Christ was incessantly on 
his lips, and he derived so much strength in pro- 
nouncing it as to become insensible to the threats 



128 HISTORY OF THE CHURCH. 

and promises addressed to him by his inhuman 
judges. His father, who was an idolater, could not 
induce him to invoke the false gods, and after shame- 
fully ill-treating him drove him from his house. 

The judge of the city, hearing of what had happened, 
sent soldiers to arrest the youthful Cyril, and conduct 
him before his tribunal. " My child," gently said the 
magistrate, "I am most anxious to pardon your 
offense in consideration of your tender age ; you can 
regain your father's favor and return to your home 
if you will be docile and obedient. Comply, there- 
fore, with our wishes, and renounce Christianity." 
The holy child replied: "I am rejoiced at being 
enabled to suffer reproaches for my conduct. God 
will receive me, and I shall find Him a tender, loving 
parent. Most happy am I in being driven from the 
paternal roof, as I shall dwell in a mansion a thou- 
sand times more spacious and beautiful. I willingly 
renounce temporal goods, in order to gain heavenly 
treasures ; death has no terrors for me, because it is 
the entrance to eternal life." He uttered these words 
with a marvelous courage, showing that he was 
animated by the divine spirit. Then the judge, 
assuming a severe tone with the intention of terri- 
fying the holy child, threatened him with death, 
ordered him to be bound as if to be carried to execu- 
tion, and commanded a pile of wood to be prepared 
and ignited. But this admirable child, far from 
manifesting the slightest fear, only appeared firmer 
and more confident, and did not shed a single tear 
at the sight of the horrible death that awaited him. 
The executioners led him to the fire and threatened 



ADMIRABLE CONSTANCY OF A CHILD. 129 

to throw him into the flames, but Cyril lost none of 
his sublime fortitude, and remained unmoved. 

The judge had privately given orders only to 
frighten him, and when they saw that the sight of 
the punishment made no impression on him, he was 
once more conducted before the tribunal. The 
magistrate thus addressed him: "You have seen 
the fire and sword prepared for you, and I trust will 
show yourself obedient and submissive to my will 
and that of your father. Are you not desirous of 
regaining his affection and of returning home?" 
Cyril answered : " You have deprived me of celes- 
tial happiness by recalling me to your presence ; I 
fear neither the fire nor the sword, but languish for 
my heavenly home, and sigh for imperishable riches, 
exceeding all the wealth of my father. Jesus Christ 
our Lord will receive me into the home of the blessed, 
and reward me with a crown of everlasting glory ; 
hasten, then, and put me to death, so that I may go 
to Him the sooner." 

The assistants wept at hearing him speak thus, 
but he said to them : " Do not mourn for me, but 
rejoice at the happy fate which awaits me; seek not 
to weaken me by your tears, but rather encourage 
me to suffer every thing for God. You know not 
the glorious destiny I shall obtain, nor the bright 
hope of a blissful immortality by which I am 
animated and sustained. I am eager to terminate 
my mortal life, and ready to endure the most excru- 
ciating torments. Come, then, and open for my 
eager soul the golden portals of the heavenly Jeru- 
salem." In these holy dispositions he was led to 



130 HISTORY OF THE CHURCH. 

execution ; but the kind of death he suffered is not 
mentioned in the account of his martyrdom. It is 
thus that the power of religion, of which we have 
seen such evident proofs, in a weak and delicate sex, 
is also manifested at an age when timidity and 
inconstancy are so natural. 



PUNISHMENT OF THE PERSECUTORS — CHARITY 
OF THE CHRISTIANS. 

Divine vengeance overtook Valerian, who was one 
of the most inhuman persecutors of Christianity. 
This prince, after experiencing a defeat, imprudently 
engaged in a conference with Sapor, King of Persia, 
by whom he was seized, confined as a prisoner, and 
treated with the greatest indignity. When Sapor 
wished to mount his horse he made the Emperor 
bend before him, and placing his foot on his neck 
leaped into the saddle. Finally, the unhappy 
Valerian was flayed alive ; and his skin, after being 
dyed red, was suspended in a Persian temple as a 
monument of the ignominious defeat of the Eoman 
arms. The pagans were horror stricken at the 
dreadful fate of the Emperor, but the Christians 
recognized the avenging hand of God in the punish- 
ment of a prince who had cruelly persecuted His 
children. 

The empire was, at that period, plunged into the 
most unhappy condition by the barbarians, who 
ruthlessly invaded all its provinces. The Goths 
overran Thrace and Macedonia, and devastated 
Greece ; the Germans crossed the Alps and advanced 



PUXISHMEXT OF THE PERSECUTORS. 131 

into Italy as far as Ravenna; other tribes entered 
Gaul and passed into Spain ; the Samatrians ravaged 
Pannonia, and the Partliians penetrated as far as 
Syria. Civil wars raged throughout the empire, and 
as man)* as thirty tyrants sprang up, who called 
themselves Eoman Emperors. Earthquakes were of 
frequent occurrence, and the sea overflowed, com- 
pletely inundating several cities. The plague suc- 
ceeded all these evils, and was so violent in Eome as 
to carry off several thousand victims in one day. 

This dreadful scourge made no less havoc in Alex- 
andria. "'Universal mourning prevailed," says St. 
Denis, bishop of this great city ; " cries of lamentation 
issued from every house, and the deserted streets 
resounded with the groans and shrieks of the dying/' 
The holy bishop adds, "that this disease was, for 
the pagans, the greatest of all calamities, and, for 
the Christians, an occasion to practice the most 
heroic charity; as they alone nursed the sick and 
buried the dead." "The Christians," he writes, 
"have acted nobly, visiting the sick, consoling 
the bereaved, and, heedless of the contagion, have 
frequently fallen victims to the pestilence, while 
serving others. A number of priests, deacons and 
the laity have thus sacrificed their lives, but those 
who remain replace them, and continue to labor in 
the cause of charity. The pagans, on the contrary, 
fly from the scourge ; abandon those who are dearest 
to them ; cast the bodies of their relatives into the 
street before life is extinct, leaving their remains 
without burial, to become the food of dogs, so great 
is their dread of contracting the fatal disease, which 



132 HISTORY OF THE CHURCH. 

nevertheless they cannot avoid." This extraordinary 
difference of conduct created much remark, and the 
pagans themselves openly declared that the Chris- 
tians alone exercised true piety. The Church still 
honors those martyrs who, at the time of this plague, 
fell victims to divine charity. 

NINTH PERSECUTION UNDER THE EMPEROR 
AURELIAN. 

A. D. 274. 

The Emperor Aurelian, who, in the first years of 
his reign, had not shown himself adverse to the 
Christians, suddenly changed his conduct in their 
regard, as he thought to win the affection of the 
senate and the people by persecuting the enemies of 
their gods. He was prevented from signing a terri- 
ble edict against them by a thunderbolt falling at 
his feet, which so overpowered him with terror, as to 
cause him to abandon his design ; but his determin- 
ation was not altered, and the persecution was only 
deferred. " Soon after, being given up to the cor- 
ruption of his heart," says Lactantius, who lived at 
a nearly cotemporary period, "Aurelian published 
bloody edicts against us ; but it was happily at the 
end of his reign, which was very short, so that the 
laws had not yet been enforced in the more distant 
provinces at the time of his death." Thus our 
divine Lord shows, that He has not confided unlim- 
ited power to the hands of earthly rulers, but 
governs the world by His justice and providence. 
Nevertheless, as the known wishes of Emperors are 



NINTH PERSECUTION UNDER AURELIAN. 133 

not less effective than their commands, the hatred 
of the Christian name, manifested by Anrelian before 
his death, did not fail to make a great many martyrs. 

One of the most illustrious was St. Oomon, who 
suffered in Lyconia. When the judge derided his 
austere and mortified life, the holy martyr boldly 
replied : " The cross constitutes all my delight ; do 
not, therefore, think to intimidate me by the prepa- 
ration of tortures. I am sensible of their value, and 
know how much they contribute to true happiness ; 
the longest and most painful sufferings are the objects 
of my ardent desire." In order to shake his resolu- 
tion, the judge asked him if he had any children. 
" I have one son," he answered, " and I most earn- 
estly wish he could participate in my joyful fate." 
The child was immediately summoned, and con- 
demned to the same punishment as his father. 
Their hands were severed from the wrist by a wooden 
saw, and the martyrs then placed on a bed of red 
hot coals, and finally cast into a caldron of boiling 
oil, where they gave up the ghost, while praising 
the goodness of God. 

The martyrdom of St. Denis, first bishop of Paris, 
is also said to have occurred during this persecution. 
This holy prelate, after establishing a flourishing 
church in Paris, labored, through the ministry of 
his disciples, to extend the faith into the neighbor- 
ing provinces, with a zeal which merited for him the 
title of the apostle of Gaul. The detailed account 
of the lives of these apostolic men is not extant; 
but that they cultivated most successfully this bar- 
ren field is shown by their heroic deaths, not hesi- 
12 



134 HISTORY OP THE CHUKCH. 

tating to shed their blood to render it more fertile 
and productive of abundant fruit. God crowned 
the labors of their noble leader by a glorious mar- 
tyrdom, of which, however, there is no record ; it is 
only known, that, during a persecution which sud- 
denly broke out, St. Denis, a priest named Kusticus, 
and the deacon Eleutherius, were seized by order of 
the president Fescennin, and, after generously con- 
fessing the faith, were scourged, tortured, and finally 
beheaded. 

An old tradition, supported by the testimony of 
ancient monuments, relates that it was on a moun- 
tain near Paris that these servants of God were exe- 
cuted, called for this reason the Mount of Martyrs, 
or as it is styled at the present day — " Montmartre." 
The place where St. Denis was imprisoned is still 
shown in Paris, as also the spot where he was tor- 
tured ; and two churches were subsequently erected 
in his honor. The president had commanded that 
the bodies of the martyrs should be thrown into the 
Seine ; but a pagan lady, who was favorably disposed 
towards Christianity, bribed the men intrusted with 
this commission, and had the holy relics secretly 
buried. 



TENTH AND LAST PERSECUTION UNDER 
DIOCLESIAN. 

A. D. 303. 

The Roman empire, which had for three centuries 
directed almost continual attacks against Chris- 
tianity, made a last effort to destroy it ; which, how- 



TENTH AND LAST PERSECUTION - . 135 

over, instead of overthrowing, served more com- 
pletely to establish the religion of Jesns Christ. 
Dioclesian reigned at this period in the East, and 
Maximian in the West. The former published an 
edict in Nicomedia, in the year 303, ordering the 
churches to be destroyed, and the Holy Scriptures 
to be burned. This was only a prelude to the cruel 
laws which followed, and which caused rivers of 
blood to flow in all the provinces of the empire; 
for Maximian, his colleague, readily imitated an 
example so consonant with his ferocious disposition. 
He practiced the most unheard of cruelties towards 
the Christians, and employed tortures hitherto 
unknown. 

In Mesopotamia, some of the faithful were sus- 
pended with the head downwards, and suffocated by 
a slow fire ; in Syria they were roasted on gridirons ; 
in the province of Pont, sharp reeds were driven 
under their nails, and melted lead poured over their 
bodies ; in Egypt, after being torn and lacerated with 
red hot pincers, they were flayed alive with pieces of 
broken iron ; in Phrygia, a Christian city was sur- 
rounded by soldiers and destroyed by fire. Men, 
women and children perished in the flames, while 
fervently invoking the assistance of Jesus Christ. 
The historian Eusebius, an eye-witness of some 
of these barbarous scenes, says that the cruelties 
practiced against the servants of G-od during this 
horrible persecution surpassed all belief. "The 
whole earth," says Lactantius, "streamed with blood, 
from the East to the West." 

The Church, however, was visibly sustained during 



136 HISTORY OF THE CHURCH. 

this terrible trial, and God bestowed His divine aid 
when every thing was looked upon as lost. The per- 
secution commenced in the imperial palace. Several 
of the highest officers were Christians, and were 
commanded to sacrifice to the gods ; but they pre- 
ferred to lose the favor of the prince, be divested of 
their rank and endure the cruelest tortures, rather 
than fail in their fidelity to G-od. 

One among them, named Peter, suffered, with an 
invincible constancy, the most excruciating tor- 
ments, the recital of which would make us shudder. 
After stripping him of his garments, the executioners 
fastened him to a machine, which suddenly elevated 
him to a great height and then let him fall again on 
the pavement. Although his body was all crushed 
and mangled by this fall, they struck him with a 
heavy club, thus breaking all his bones ; salt and 
vinegar were then poured into the deep, gaping 
wounds ; but the agonizing pain which ensued did 
not for a moment shake his courage. He was then 
placed on a gridiron over a hot fire, and slowly 
roasted ; in order to prolong this frightful torment, 
the fire was allowed to go out at intervals and then 
rekindled. All this refinement of cruelty was in 
vain; the heroic martyr, who conquered physicaL 
pain and his inhuman enemies at the same time, 
expired on this dreadful bed without allowing the 
faintest sigh to escape his parched lips. What 
wonderful strength! What sublime constancy! 
Weak human nature could not display such super- 
natural fortitude, if not assisted by divine grace and 
miraculously sustained in the midst of a fiery furnace. 



MARTYRDOM OF ST. QUBSTHS". 137 

MARTYRDOM OF ST. QUENTIN. 

Rictus Varus had been appointed prefect in G-aul 
by Maximian. Imitating the cruelty of his master, 
this man hurried from city to city, creating fear and 
terror wherever he went, and shedding Christian 
blood in all the places through which he passed. 
He proceeded to Amiens, where the holy teachings 
of the Gospel were proclaimed with zeal and success 
by St. Quentin. The holy apostle was arrested and 
summoned before his tribunal. On being asked his 
name, the Saint replied : " I am a Christian and am 
called Quentin." "Who are your parents?" said 
the prefect. " I am a Eoman citizen, and son of the 
senator Zenon," answered the holy man. " How is 
it," asked the prefect, "that, being the son of so 
noble a parent, you haye allowed yourself to become 
attached to such foolish superstitions ? " " The most 
exalted nobility," said Quentin, " consists in know- 
ing God, and in keeping His commandments. The 
Christian religion cannot be superstitious, since it is 
through its means that we obtain eternal happiness, 
and learn to know the one true God and His Son, 
Jesus Christ, the Creator of all things, and who in 
all things is equal to His Father." " If you do not 
sacrifice instantly," angrily exclaimed the prefect, 
" I swear by our gods, that I will condemn you to 
the most frightful tortures, and the most agonizing 
death." " And I," said the intrepid Saint, " SAvear 
by the Lord, my God, that I will not obey your 
impious commands. I no more fear your threats, 
than I dread the anger of your false gods." 
] 2* 



138 HISTORY OF THE CHURCH. 

He was immediately seized and cruelly scourged, 
then manacled and thrown into a narrow prison. 
An Angel visited him in his loathsome cell, and 
ordered him to go and instruct the people. Miracu- 
lously released from his fetters, the Saint left the 
dungeon without meeting the slightest obstacle, 
and hastened to the public square, where he began 
to preach to the populace. This wonderful miracle, 
and the sufferings he had endured for Jesus Christ, 
lent such power and unction to his words, that he 
converted nearly six hundred persons. Even his 
guards, eye witnesses to his supernatural deliverance, 
were convinced of the truth, and believed in Jesus 
Christ, who thus visibly protected His servant. St. 
Quentin was summoned a second time before the 
prefect, who endeavored to win him over by flatter- 
ing promises, which proving as useless as his threats, 
the tyrant had recourse to new tortures, in order to 
overcome the constancy of the holy martyr. His 
body was stretched in so violent a manner, by means 
of pulleys, that all his limbs were dislocated, and his 
flesh torn with blows from a heavy iron chain. Boil- 
ing oil, pitch and melted grease were poured into 
the quivering wounds, and finally burning torches 
applied to the bleeding mass. 

The cruelty of men has never been exercised with 
so much cunning and ingenuity as against the 
martyrs of Jesus Christ. ' The inhuman Varus, 
finding, that, notwithstanding these excruciating 
torments, Quentin did not cease praising the Lord, 
caused his mouth to be filled with lime and vinegar ; 
then had him loaded with chains and led into the 



MAKTYEDOM OF THE THEBAN LEGION. 139 

hospital of Vermandois. Providence, however, had 
destined the holy martyr to be the patron of this 
city which now bears his name. Yarns here made a 
last effort to destroy this noble sonl, bnt in vain. 
Perceiving that the Saint ajjpeared to derive new 
strength from his torments, he openly vented his 
rage, by ordering him to be pierced with two rods 
of iron from the neck to the thighs. Sharp irons 
were then driven under his finger nails, and, as after 
this last torture the Saint still breathed, he was con- 
demned to be beheaded. 

Having been carried to the place of execution, 
Quentin requested a few moments of time for prayer. 
On finishing his petition to the throne of grace, he 
turned towards his executioners and said: "I am 
now ready; perform your duty." He was immedi- 
ately beheaded, and his head and body thrown into 
the river Somme, but God did not allow the blessed 
remains of so illustrious a martyr to be lost to the 
Church; a Christian lady, named Eusebia, found 
the body and interred it with respect. This account 
of the martyrdom of St. Quentin was written by an 
eye witness. 

MARTYRDOM OF THE THEBAN LEGION. 

Maximian proceeded to Gaul, in order to repress 
a faction which had sprung up in that portion of 
the Eoman Empire. As he thought it was necessary 
to re-enforce his army, the Theban legion was sum- 
moned from the East. This legion was entirely 
composed of Christians, whose faith inspired them 



140 HISTORY OF THE CHURCH. 

with the most ardent and daring courage. These 
generous soldiers were commanded by an officer 
named Maurice, and the next in authority were 
Exuperus and Candidus. Before crossing the Alps 
they joined the body of the army and sojourned for 
a short time at Octodurum, called at the present day 
Martigny in Valois. 

Maximian, who was more bent on exterminating 
the Christians than crushing the enemies of the 
State, commanded the Theban legion to persecute 
the faithful, or as other accounts relate, wished to 
compel them to participate in the solemn sacrifices 
he offered to his gods on entering Gaul. These 
brave soldiers replied, that they had come to oppose 
the enemies of the State, and not to dip their hands 
in their brothers' blood or sully them by a false wor- 
ship. Maximian was so enraged at this response, 
that he immediately ordered every tenth soldier of 
the legion to be punished by death. Those on whom 
the lot fell, suffered their throats to be cut without 
offering the slightest resistance. This horrible 
slaughter did not terrify their comrades, but only 
augmented their desire to share the same glorious 
fate, and caused them to loudly proclaim their utter 
detestation of the pagan divinities. On being in- 
formed of this noble declaration, Maximian com- 
manded the legion to draw lots a second time ; when 
urged to obey the orders of the tyrant, these fervent 
champions of Jesus Christ presented the following- 
address : 

" We are your soldiers, 0, powerful prince, but we 
arc also the servants of God; we owe you our ser- 



MARTYRDOM OF THE THEBAX LEGIOJT. 141 

vices on the field of battle, but must render homage 
to God, by the innocence and purity of our liyes ; 
we receive pay from you, but He has created and 
preserved us ; we cannot obey you, our earthly mon- 
arch, by renouncing our Omnipotent Lord and Mas- 
ter; we are willing to execute your commands in 
every thing that does not offend Jesus Christ ; but, 
if we are forced to choose between disobeying God 
or man, we prefer to obey God. Lead us to battle ; 
we are ready to combat the enemy, but cannot shed 
the blood of our innocent brethren. We pledged 
ourselves to God, before swearing allegiance to you ; 
how then could you rely on our fidelity, if we fail 
in our inviolable promise to the God of truth. If 
you seek to destroy Christians, put us to death ; we 
believe in one God — Creator of the Universe, and 
in Jesus Christ, His Son ; we are prepared to suffer 
the same punishment as our companions, whose fate 
we envy. Do not fear a revolt; Christians know 
how to die but not to rebel ; we have arms, but we 
will not use them against our prince, desiring rather 
to suffer an innocent death, than to live a guilty 
life." 

So noble and prudent a remonstrance only in- 
flamed the rage of the tyrant, and in despair of 
overcoming Christian heroism, he resolved to mas- 
sacre the entire legion. The gallant band was 
surrounded by the whole army, and its generous 
members condemned to pass successively under the 
blade of the sword ; these courageous warriors threw 
down their weapons, cast off their breast-plates, and 
presented their bare necks to the executioners. 



142 HISTORY OF THE CHURCH. 

Neither groans nor lamentations were heard, but 
they exhorted and encouraged each other to suffer 
for Jesus Christ In a short time the ground was 
strewn with the mangled bodies, and dyed with the 
sacred blood of more than six thousand victims. 

What a beautiful spectacle is presented to our con- 
templation, in beholding a whole legion of armed 
soldiers animated by such a holy, sublime, and extra- 
ordinary spirit, which led them to execution with 
unfaltering steps, and obtained for them the glorious 
title of soldiers of the Cross ! Does not a religion 
which is capable of forming such perfect men, bear 
on her brow the evident marks of a divine origin ? 
The grace of G-od can alone inspire such heroism, 
and such great prudence, which, knew how to per- 
form every duty ; to remain faithful to God, and, at 
the same time, not to oppose their earthly ruler, 
even when he proved himself a most unjust and 
cruel prince. 

MARTYRDOM OF ST. VICTOR OF MARSEILLES. 

A short time after the massacre of the Theban 
legion, St. Victor of Marseilles, rendered a most 
glorious testimony to Jesus Christ. He was in the 
army, and belonged to a distinguished family; he 
was noted also for his gallantry and bravery, and 
especially for his steadfastness in the faith. The 
Emperor Maximian had directed his march towards 
Marseilles, and the rumor of his approach caused 
the persecution to rage with ten-fold violence. Vic- 
tor endeavored to encourage and re-assure the faith- 



MARTYRDOM OF ST. VICTOR. 143 

fill ; he visited the soldiers constantly, exhorting 
them to behave on this occasion like true warriors 
of Jesus Christ, and to despise the pains of a death 
which conducted their souls to the eternal joys of 
Paradise. He was arrested while thus laboring for 
the salvation of his brethren, and carried before the 
tribunal of prefects ; but as he was of noble rank, it 
was thought advisable to refer the judgment of his 
case to the Emperor. 

On the arrival of Maximian, Victor was summoned 
before him ; promises and threats were vainly tried, 
to induce him to sacrifice to the gods ; but the holy 
martyr confounded the tyrant and his officers, by 
demonstrating to them the divinity of Jesus Christ, 
and the folly of worshipping idols. Then the 
Emperor, thinking that a soldier would be more 
susceptible to disgrace than to pain, condemned 
him to be dragged through the streets, bound hand 
and foot. After this first punishment, the holy 
martyr was conducted, all covered with blood, to the 
tribunal of prefects. These men, supposing him 
vanquished by all that he had endured, urged him 
to sacrifice to the gods of the empire, but he replied 
with a noble courage, " that he had not been guilty 
of any offense against the State or the Emperor, and 
would never consent to adore the pagan deities, 
whose abominations he openly proclaimed.'' He 
was then fastened to a wooden horse, and most cru- 
elly tortured for a long time; wbile undergoing this 
dreadful agony, the Saint raised his eyes to Heaven, 
and supplicated Almighty God for patience, con- 
staucv aud fortitude. 



144 HISTORY OF THE CHURCH. 

Jesus Christ appeared to him holding His Cross, 
and said to him: "Peace be with thee, I am the 
Jesus who suffers in the persons of my Saints ; take 
courage, my son, I will sustain thee in the combat, 
and will reward thee with a bright crown of ever- 
lasting glory after thou hast achieved a victory over 
the powers of the world, the flesh, and the devil." 
These consoling words reanimated Victor, and ren- 
dered him insensible to physical pain. As nothing 
was gained by torturing him, he was reconducted to 
prison. God visited his servant in his gloomy dun- 
geon, and during the night his cell was filled with a 
shining light ; three of his guards, on beholding this 
celestial radiance, cast themselves at the feet of the 
Saint and entreated him to baptize them. 

On learning of the conversion of his soldiers, Max- 
imian ordered them to be put to death, if they did 
not abjure the faith ; all, however, courageously con- 
fessed Jesus Christ, and were beheaded. The' Em- 
peror then commanded Victor to appear before him ; 
and after applying new tortures exhorted him to 
offer incense before an altar which had been erected, 
promising to restore him his liberty and rank if he 
would obey. Victor approached, as if about to sacri- 
fice, and kicked the altar over with one of his feet ; 
the infuriated tyrant ordered the foot to be immedi- 
ately cut off, and sentenced the Saint to be crushed 
under the grindstone of a mill ; this cruel order was 
executed at once, but Victor still breathed when the 
machine broke and released its victim. He was 
finally beheaded, and a voice from Heaven was 
heard saying: "Thou hast conquered; Victor, thou 



MARTYEDOM OF ST. VINCENT. 145 

hast conquered." Maximian commanded the bodies 
of the martyrs to be cast into the sea, but the waves 
threw the sacred remains on the shore and they were 
buried by some of the faithful in a cave, where God 
wrought a great number of miracles. 

MARTYRDOM OF ST. VINCENT OF SARAGOSSA. 
A. D. 304. 

During this same persecution, Spain also testified 
her adherence to the faith, and produced a great 
many martyrs ; the most illustrious of whom was 
St. Vincent, of Saragossa, a deacon of the Church. 
Dacian, at that time the governor, was the most 
inhuman enemy of Christianity. He caused Vin- 
cent to be arrested, and thrown into a dark prison, 
where he was left almost entirely without food of 
any kind, in order to diminish his courage, and 
weaken his body by the pangs of hunger. Finding 
that he remained immovable, Dacian summoned him 
once more to his presence, and tempted him with 
the fairest promises ; but failing to make the slight- 
est impression on the saint, he was threatened with 
excruciating tortures if he refused to worship the 
idols. The holy deacon, however, remained indif- 
ferent either to smiles or frowns, declaring that he 
was a Christian, and ready to suffer everything for 
the one true God. He was then fastened to a wooden 
horse, which was stretched with so much violence as 
to dislocate his bones, and almost tear limb from 
limb. While in this horrible state, his sides were 
13 



146 HISTORY OF THE CHURCH. 

lacerated with iron claws, in such a manner, that 
the entrails were visible. 

In the midst of these agonizing sufferings, the holy 
martyr testified the greatest joy. His unalterable 
patience and serene countenance enraged the judge, 
who ordered the executioners themselves to be seized 
and beaten, in order to make them redouble their 
cruel efforts. They commenced anew, therefore, to 
torture the holy martyr, and expended so much 
strength on their victim, as to be forced to desist 
through weariness. The magistrate himself, seeing 
that the blood flowing from every part, and the 
frightful condition of the martyr, made no change 
in the constancy of Vincent, was overcome with 
astonishment, and secretly acknowledged himself 
conquered by this true and invincible soldier of 
Jesus Christ. He then essayed other means to 
accomplish his designs. "Have pity on yourself," 
ho said mildly to the holy deacon ; " sacrifice to the 
gods, or at least, deliver the writings of the Chris- 
tians to me V Vincent replied that he dreaded tor- 
tures infinitely less than a false compassion. 

Dacian, more furious than ever, had the martyr 
stretched on a bed of iron, the bars of which were 
furnished with sharp points, and then placed on a 
red hot furnace ; heated plates were applied to all 
portions of the body that did not touch this painful 
couch ; salt was thrown into the agonizing wounds, 
tlie particles of which penetrated into the quivering 
flesh. During this horrible punishment, Vincent 
remained immovable, his eyes raised towards Heaven, 
as if already beholding the glorious reward that 



MABTTRDOM OF ST. VINCENT. 147 

awaited him in the abode of the blessed. Dacian, 
wholly disconcerted, was at a loss what course to 
pursue, and sent him back to prison, with orders to 
lay him on pieces of broken earthenware, and to place 
his feet in the stocks, and distend his aching limbs 
with the utmost violence. But G-od did not desert 
His servant, bright angels descended from Heaven 
and comforted this heroic soul, and the holy martyrs 
united their voices with his in praising the goodness 
and mercy of a God, who had sustained them through 
similar combats. 

The jailer heard the celestial music, and was im- 
mediately converted, while Dacian wept with rage 
when informed of what had happened, and in order 
to deprive the holy martyr of the glory of dying 
during the torture, he commanded him to be placed 
on a soft bed. Then this generous champion, whom 
the iron claws and fiery furnace had been unable to 
conquer, was much distressed at this alleviation of 
his sufferings, which retarded his eternal happiness, 
and, earnestly entreating the Lord to bestow upon 
him the crown promised to those who persevere to 
the end, he yielded up the ghost. 

Never had the triumph of Jesus Christ over the 
demon been more manifest; every species of torture 
was vainly exhausted on this admirable martyr, but 
God inspired His servant with a courage far exceed- 
ing the most frightful sufferings, and forced the 
inhuman tyrant to confess himself vanquished by an 
humble Christian. No effort of man or Satan can 
oppose the almighty power of the Lord Jesus Christ. 



148 HISTORY OF THE CHURCH. 

REFLECTIONS ON THE PERSECUTIONS. 

Iii order to demonstrate the divine origin of the 
Church, God has ordained that she should establish 
herself, notwithstanding the opposition of the world, 
the flesh, and the devil ; and that the blood of her 
martyrs should fertilize her soil. He had, Himself, 
predicted to His disciples, that they would be per- 
secuted, dragged before kings and magistrates, 
maltreated and put to death for His sake, but He at 
the same time promised to overthrow all the efforts 
of their enemies. " Be not afraid of those who kill 
the body ; not a hair of your head can fall without 
the permission of your Heavenly Father. By 
patience you will possess your soul in peace, and 
I will be your helper; I will give you courage and 
strength to overcome your enemies; I have over- 
come the world, and so shall you likewise." 

In truth, since the foundation of Christianity, all 
the powers of the earth have risen up against it; the 
senses, the passions, human interest were in favor of 
idolatry; pleasure, amusements, games, spectacles, 
and licentiousness composed the pagan religion, and 
were a part of the divine worship ; their feasts were 
scenes of debauchery, and all the laws of virtue and 
decency were violated in their ceremonies and mys- 
teries. The Christian faith, chaste and severe, the 
enemy of the senses, and only attached to invisible 
gods, could not please the corrupt minds of the 
pagans ; and the followers of the God-man, who 
refused to participate in their abominable festivities, 
naturally incurred the hatred of their base natures. 



REFLECTIONS ON THE PERSECUTIONS. 149 

To the motives above mentioned were united the 
interests of the State, as the Roman government con- 
sidered its gods as the powerful protectors of the 
public good, and, consequently, feared the slightest 
innovation in their form of worship. 

Rome boasted of being a holy city from her very 
foundation, consecrated from the beginning under 
divine auspices, and dedicated by her founder to the 
god of war. She believed herself indebted to her 
religion for her victories, and through its means she 
imagined she had conquered nations and extended 
her empire over nearly the whole of the known world. 
Not to acknowledge her gods was to attack the very 
basis of the empire, and despise the virtue and power 
of the Roman arms. Thus the Christians, enemies 
of her gods, were regarded at the same time as 
enemies of the republic; and the Emperors were 
more earnestly bent on their extermination than on 
subduing the Parthians, Sarmatians and Dacians. 

From the reign of Nero, the Christians were con- 
tinually persecuted by the good as well as bad Empe- 
rors. These persecutions were sometimes commenced 
by the command of an Emperor, or by the private 
hatred of the magistrates ; sometimes the decree of 
the senate, or the rage of the populace, which was 
excited by the calumnies proclaimed against the 
servants of Jesus Christ. Occasionally the persecu- 
tions were abated for a short time, but the public 
hatred soon prevailed, the fury of the pagans was 
redoubled, and the whole empire streamed with the 
innocent blood of thousands of Christians of every 
age and sex. "When sanctioned by the authorities 



150 HISTORY OP THE CHURCH. 

the persecution became more violent and general; 
and church historians count ten frightful persecu- 
tions under the approbation of as many Emperors. 
The martyrs were innumerable, and are computed 
at several million. The idolatrous princes hoped to 
annihilate by this wholesale carnage a religion which 
they hated ; but the Church of God received addi- 
tional strength, and augmented the number of its 
followers in the midst of consuming flames and 
excruciating tortures. The most dreadful torments 
were employed in vain ; claws of iron, wheels armed 
with sharp blades, red-hot gridirons, the stake, wild 
beasts, and a thousand other cruelties were daily 
suffered by the Christians with admirable courage. 
The more violent the persecutions, the more vic- 
tims presented themselves ; the blood of the martyrs 
proving a prolific seed, which produced most abun- 
dant fruit, and continually supplied the persecutors 
with new objects, on which to vent their diabolical 
rage. The meek followers of the Lamb, only op- 
posed patience to the fury of the tyrants, and accord- 
ing to the promise of their divine Master, this 
patience enabled them to triumph over all the efforts 
of their enemies. They never offered the slightest 
resistance, and during centuries of persecution the 
Church has never wavered for a moment, nor has one 
of her children proved himself unworthy of the 
glorious title of soldier of the Cross. We see the 
church as submissive under Dioclesian, when she 
was spread over the whole world, as under Nero, 
when she was struggling into existence. "Suffer 
every thing for the truth," was the motto of the 



REFLECTIONS ON" THE PERSECUTIONS. 151 

faithful, and they hastened to the place of execution 
with more eagerness, than did the pagans to their 
bacchanals. Infirm old men, delicate virgins, and 
weak children, braved the tortures, joyously ascended 
the scaffold, allowed themselves to be bound to the 
stake, and fearlessly confessed Jesus Christ, enduring 
without a groan the most frightful torments. 

The sword often fell from the hand of the execu- 
tioners, who, suddenly converted by such heroic 
examples, presented themselves in their turn to the 
judges, and were condemned to the same punish- 
ment they had inflicted on others. The vanquished 
tyrant was often obliged to abate the persecution, 
for fear of depopulating the empire. How manifest 
is the hand of God ! The pagans themselves, aston- 
ished at the constancy and miraculous endurance of 
the martyrs, acknowledged them to be sustained by 
a divine power, and frequently the crowded theatre 
resounded with the cries of the people : " The God 
of the Christians is great ! how mighty is the God 
of the Christians !" 

Surely we cannot contemplate the continuance, 
extent, and cruelty of the carnage which laid waste 
the infant church, without recognizing the extraor- 
dinary virtue, indomitable courage, and supernatural 
endurance of the martyrs as the work of God. If 
there are a few examples of fanatical men, who have 
sacrificed their lives in defense of error, it should be 
remembered that it was merely for the sake of an 
opinion, and not through a divine motive ; whereas, 
the martyrs shed their blood in testimony of well 
substantiated and immutable facts. The appearance 



152 HISTORY OF THE CHURCH. 

of truth sometimes deceives; but falsehood rarely 
prevails for any great period of time ; men are not 
willing to be put to death, in order to support 
doubtful facts. The martyrs suffered cheerfully for 
a cause which visibly bore the impress of truth itself. 
We must, therefore, conclude, that the many vain 
attempts of the whole Eoman empire to exterminate, 
the Christians, that is to say, men who were ready to 
suffer and die for their religion, demonstrates that 
this religion is the work of God, and that men could 
not have established what men could not destroy. 

The Catholic Church exists, then, not only with- 
out support, but even in spite of the opposition of 
the powers of the world. She remains immova- 
ble; never changing her hierarchy, her laws, or 
her spiritual authority, but maintaining the same 
doctrine, pure and uncorrupted as she received it 
from her divine Founder. This extraordinary per- 
petuity and wonderful courage in the midst of 
violent assaults could only be the work of God. 
According to the promise of Jesus Christ, the 
Church, His Spouse, will exist until the consum- 
mation of time ; unshaken by the tempest of per- 
secution; uninjured by the Avaves of time, and 
unsullied by the designs of men. She stands like 
a lily in the midst of thorns, pure and immaculate ; 
always One, Holy and Apostolic, and visibly sustained 
by the all powerful hand of God. 



PROTECTING THE CHRISTIANS. 153 

CONSTANTIUS CHLORUS PROTECTS THE CHRIS- 
TIANS. 

A. D. 305. 

At the height of the most violent and wide-spread 
persecution to which the Church had yet been ex- 
posed, God, whose command stills the fury of the 
tempest, put a stop also to the authority of the 
two tyrants Dioclesian and Maximian, who were 
compelled to abdicate the imperial throne in favor 
of Constantius Ohlorus and Galerius, who were next 
in rank and bore the title of Caesars. Galerius was 
of obscure and poor parentage, and his inclinations 
and tastes were of the lowest order ; he continued 
the persecution in the East. Constantius Chlorus, 
on the contrary, merited equally the eulogies of the 
Christians and pagans ; full of goodness and clem- 
ency, his glory consisted in rendering his subjects 
happy and gaining their love and affection; he 
esteemed and protected the Christians because he 
loved virtue. 

A remarkable fact is related, which is no less hon- 
orable to him than to religion. When he filled the 
office of Caesar there were a great number of Chris- 
tians in his palace and among the officers attached 
to his person. After the edict of Dioclesian against 
the Christians was published, Constantius Chlorus 
assembled all the Christian officers, notified them of 
the commands of the Emperor, and ordered them to 
sacrifice to the idols or resign their positions in the 
imperial household. This command, on the part of 
a prince who had always been favorably inclined 



154 HISTORY OF THE CHURCH. 

towards religion, 'excited the utmost consternation 
among the Christians ; but the greater number pro- 
tested that they preferred sacrificing their fortunes 
and their lives rather than dishonor the faith. A 
few, however, who, like true courtiers, were com- 
pletely swayed by the will of their sovereign, con- 
sented to offer incense to the pagan divinities, in 
order to retain the royal favor and their positions in 
the palace. Then Oonstantius declared his true 
sentiments, loudly praising the courageous firmness 
of the former, and severely censuring the criminal 
sycophancy of the latter. " How," said he to the lat- 
ter, " will you be faithful to the Emperor when you 
are treacherous and perfidious to your God ?" and 
they were dismissed from the palace as unworthy of 
remaining in his service. Those, however, who had 
so generously preferred to renounce wealth and dig- 
nities, rather than deny their Lord and Master, were 
regarded as true and faithful servants. They retained 
their offices and enjoyed the affection and confidence 
of Oonstantius, who declared that subjects with such 
principles were the most precious treasures of the 
empire. 

So noble a prince could not persecute the Chris- 
tians, and religion was protected during the whole 
of his reign as Emperor. The faithful in Gaul, who 
were under his dominion, soon repaired the losses 
they had suffered under the cruel Maximian. When 
peace was once more restored to the church, the 
Gospel spread rapidly throughout all the provinces, 
and the harvest was most abundant, in a field which 
had been rendered fruitful by the sacred blood of 



CONVERSION OP CONSTANTINE. 155 

innumerable martyrs. The ranks of the priesthood, 
which had been decimated by the sword of the per- 
secutors, were soon filled with zealous pastors, but 
this was only the glimmering of the dawn of peace, 
which was to shine upon the afflicted Church; it 
was, however, reserved for the son of Constantius 
Chlorus to become the champion of the faith, and 
he it was who caused it to triumph over the pride of 
the Caesars. Although favorably disposed towards 
Christianity, Constantius had not the courage to 
become a Christian; and God, in establishing the 
power of his family, rewarded him on earth for his 
moral virtues, but which, without faith, are worthless 
in the sisrht of Heaven. 

o 

CONVERSION OF CONSTANTINE. 
A. D. 312. 

When God had plainly manifested His protecting 
hand in the establishment of His Church, and shown 
that all the powers of earth could not destroy the 
sacred fabric, He at length admitted Emperors 
into His fold; and the great Constantine became 
the declared protector of religion. That prince was 
the son of. Constantius Chlorus, and united in his 
person the most eminent qualities ; a brilliant intel- 
lect, tempered by a rare wisdom, was still more 
enhanced by a splendid form and noble counte- 
nance. The Emperor Galerius, who hated him, 
endeavored on several occasions to destroy him ; but 
God, who had special designs in his regard, alwa¥« 
delivered him from the snares of his enemy. 



156 HISTORY OF THE CHURCH. 

After the death of his father, Constantine was 
declared Emperor, at the age of thirty-one. His 
right to this dignity was disputed by Maxentius, son 
of the Emperor Maximian ; they had several encoun- 
ters in which Maxentius gained the advantage, and, 
finally, Constantine resolved to have a decisive battle. 
With this intention he led his army into Italy, and 
advanced towards Rome. As the troops of Maxen- 
tius far exceeded his forces in number, Constantine 
felt that he had need of extraordinary succor, and he 
determined to solicit the protection of the G-od of 
the Christians. He prayed most earnestly that God 
would make Himself known to him, and his petition 
was immediately answered. About the hour of noon, 
on a calm, serene day, when marching at the head 
of his men, he perceived in the heavens a brilliant 
cross, on which were traced in luminous characters 
these words: "By this sign thou shalt conquer." 
The entire army beheld this prodigy, but no one 
was more sensibly struck by it than the prince, and 
he spent the remainder of the day in trying to deci- 
pher the signification of this wonder. 

The following night during his sleep, Jesus Christ 
appeared to him, bearing the same sign, and com- 
manded him to have a banner made according to 
this model, to be carried in battle as a safeguard 
against his enemies. In the morning the Emperor 
sent for workmen, and drew the design of the stand- 
ard he desired them to make. It was a species of 
pike, plated with gold, with extended poles in the 
form of a cross, from which hung a veil of golden 
tissue. The cross was surmounted by a crown, 



COXVERSIO^ OF COXSTAXTIXE. 157 

enriched with, jewels. The letters "J. C," incrusted 
with precious stones, forming the center, and beneath 
the veil appeared the portraits of the Emperor and 
his children. This banner was called the "Laba- 
rum," and Constantine chose fifty of the bravest and 
most pious of his guards to carry it in succession. 
Encouraged by this celestial vision, he no longer 
hesitated to commence the combat. A bloody battle 
ensued, in which Maxentius was conquered, and, 
while endeavoring to escape, his whole army was 
driven into the Tiber. Eome immediately threw 
open her gates to the victorious Constantine, who 
entered the city in triumph, and, soon after his 
arrival, he was instructed at his own request in the 
truths of Christianity, and made a public profession 
of faith. 

No historical fact is more clearly attested than 
this miraculous event, related by the historian Euse- 
bius of Cesarea, and confirmed by a vast number of 
writers, and monuments erected in commemoration 
of the extraordinary occurrence. " If the great Con- 
stantine had not himself related the fact," says the 
historian Eusebius, " we might doubt its truth ; but, 
having heard the account from his own lips, which 
account he affirmed by oath, there can be no ques- 
tion as to its truth, especially as the result justified 
the promise." These are the words of a writer who 
was a co temporary of Constantine, and whose nar- 
ration, if false, could have been contradicted by the 
many eye witnesses of the miracle. 
14 



158 HISTOKY OF THE CHURCH. 

TRIUMPH OF CHRISTIANITY. 

Con stan tine, after the defeat of Maxentius, re- 
turned thanks to Jesus Christ, the God of battles, for 
having crowned his arms with victory ; and he used 
every means to establish the true faith, throughout 
the whole extent of his empire. As he understood 
the spirit of Christianity, which only employs in- 
struction and persuasion in order to gain disciples, 
he was careful not to excite opposition by any severe 
measures. 

Although hating idolatry, he, nevertheless, allowed 
his subjects entire liberty in religious matters; a 
sudden suppression of paganism, which had been the 
only form of worship for so many centuries, would 
have caused a general revolution throughout the 
empire; and he believed it sufficient to protect 
Christianity, and place the Church in a position to 
overthrow her adversaries by the wisdom of her 
dogmas, and the purity of her morals. Mild and 
temperate means were, therefore, used to win the 
pagans to a renunciation of their false gods, and 
this moderation converted a great number. He 
commenced by repairing all the evils that had been 
perpetrated by the preceding Emperors; recalling 
those in exile, and restoring to the Christians all 
their places of worship which had been seized by the 
persecutors; full of zeal for the glory of God, he 
enriched the churches with precious vases and 
magnificent ornaments, and caused the religious 
services to be celebrated with great splendor and 
pom]). 



TRIUMPH OF CHRISTIANITY. 150 

This truly Christian prince paid every honor to 
the priests and prelates, and conferred many privi- 
leges upon the ministry. The bishop of Rome, 
who had been persecuted in a special manner, 
attracted the attention of Constantine; he pre- 
sented him with the Lateran palace, and an adjacent 
palace he converted into a basilica, under the name 
of Constantine, known now as the Church of St. 
John of Lateran, and this was the first patrimony 
of the popes. The Christians rejoiced in being 
delivered from the persecutions they had endured 
during three centuries; and beheld with astonish- 
ment and thankfulness the miracles wrought in 
their behalf. A Christian prince on the throne of 
the Caesars, the worship of the true Cod honored 
and reverenced, the exiles recalled to their native 
land, and churches rebuilt and decorated with 
magnificence. A change so little anticipated in- 
spired sentiments of the purest joy, and excited the 
sweetest hopes for the future. 

The Christian religion was venerated by even 
pagans when they beheld the great Constantine 
publicly practicing all its duties. In the imperial 
palace an oratory had been arranged, where the 
Emperor was accustomed to repair at certain hours 
for prayer, meditation, and for the reading of the 
holy Scriptures. This pious example converted a 
number of idolaters to Christianity. The true faith 
penetrated even into the Roman senate, which was 
considered the strongest bulwark of paganism. 
Anicius, an illustrious senator, was the first who 
embraced Christianity, and in a short time the most 



160 HISTORY OF THE CHURCH. 

distinguished men in Eome humbly bowed their 
proud heads to the yoke of the Gospel. Constantine 
experienced the greatest joy at these conversions, 
and was more gratified at winning one single soul 
to the fold of Jesus Christ than at hearing of the 
conquest of a province. His zeal extended beyond 
the limits of the Eoman empire; and he sent mis- 
sionaries among the barbarous nations who were not 
under his dominion, as he was desirous that the 
saving light of the Gospel should awaken these 
heathen people from the dark slumber of idolatry 
into which they were plunged. 

At his entrance into Eome he desired that the 
Cross, which had been the token of his victory, 
should also be the most conspicuous ornament of his 
triumph ; and the statue, which was erected in his 
honor, represented him as holding in his hand this 
blessed sign of redemption. Thus the Cross, which 
had been an object of ignominy and the punishment 
of slaves, became a glorious sign of salvation to the 
Caesars, who adorned their imperial diadems with 
this symbol and placed it on the dome of the capitol, 
as if to announce to the whole world the triumph of 
a Crucified God over paganism. 

FINDING OF THE HOLY CROSS. 

The most striking proof Constantine gave of his 
respect for Christianity was his veneration for the 
sacred places consecrated by the visible presence of 
Jesus Christ. He proposed building a magnificent 
church in Jerusalem, and St. Helena, his mother, 



FIXDIXG of the holy cross. 1G1 

entertaining, like her son, a great devotion for the 
Holy Land, went to Palestine, although then in her 
eightieth year. On arriving in Jerusalem she felt 
animated with an ardent desire to discover the Cross 
upon which our divine Saviour had suffered for 
mankind. This was a very difficult undertaking, as 
the pagans, wishing to abolish the memory of the 
resurrection of Jesus Christ, had raised a great 
mound of earth before the entrance of the sepulchre, 
which served as the foundation of a temple of Venus, 
which they had erected on this site, in order to pre- 
vent the Christians from visiting this sacred spot. 

No human obstacle, however, could deter the 
pious princess, and she conferred with the patriarchs 
of Jerusalem, who assured her if she could discover 
the holy sepulchre she would certainly find the 
instruments of the Passion; as it was customary 
among the Jews to inter with the body all the im- 
plements of torture used at the execution of a 
criminal. 

The Empress immediately ordered the idolatrous 
temple to be razed to the ground and the earth cleared 
away ; the workmen were soon amply rewarded for 
their labors, by discovering the entrance to the grotto 
of the Holy Sepulchre. Near the tomb were three 
crosses ; and the inscription, I. N. R. I., was found at 
a little distance detached from the cross on which 
Jesus Christ had suffered death, and the cruel nails 
that had pierced His sacred flesh lay beside it. The 
identification of the true cross was now the only diffi- 
culty ; but a lively faith can remove the most insur- 
mountable obstacles. St. Helena, by the advice of 
14* 



162 HISTORY OF THE CHURCH. 

St. Macarius, bishop of Jerusalem, had the crosses 
carried to the house of a sick woman who had been 
afflicted for a long time with an incurable malady, 
and each of the crosses were applied to her, while 
fervent prayers were offered to Jesus Christ that He 
would make known the one which He had conse- 
crated by the effusion of His sacred blood. The two 
first crosses effected nothing ; but, when the third 
was brought, the sick woman rose from her bed, 
instantly and completely cured. 

The historian Sozomen also asserts that, on its 
being applied to a corpse, the body was immediately 
resuscitated ; and St. Paulinus relates a similar mira- 
cle. The pious princess was transported with joy at 
witnessing the proof of the sacred properties of the 
true cross, and at finding herself in possession of a 
treasure she valued more than all the wealth of the 
Eoman empire. She reserved a piece of the true 
cross for her son, and, having inclosed the rest in a 
silver casket, placed it in the hands of the bishop of 
Jerusalem, to be deposited in the church which 
Constantine had commanded to be erected over the 
Holy Sepulchre. This edifice was constructed on a 
scale of magnificence worthy of the sanctity of its 
foundation, embracing the Holy Sepulchre in its 
in closure, and extending as far as Mount Calvary. 

St. Helena also built two other churches : one on 
the spot where our Saviour ascended into Heaven, 
and the other at Bethlehem, the place of His birth. 
Her piety was not confined to the erection of splendid 
temples in honor of the crucified Jesus, but was mani- 
fested, in all the cities through which she passed, by 



ORIGIN OF THE HERMITS — ST. ANTHONY. 163 

munificent acts of charity. She comforted widows, 
orphans and the poor, by distributing abundant alms 
among them ; and having a particular affection for 
virgins consecrated to the service of God, she invited 
all those who were in Jerusalem to a banquet, at 
which she herself served the guests. She did not 
long survive her journey to Jerusalem, but termi- 
nated her virtuous and saintly career in the arms of 
Constantine. God had been pleased to call her son 
first to the knowledge of the true faith. His example 
induced St. Helena to embrace Christianity; and it 
was through her labors, and zeal that the Church 
recovered the very wood upon which a God-man ex- 
pired for the redemption of His ungrateful creatures. 

ORIGIN OF THE HERMITS — ST. ANTHONY. 
A. D. 306. 

When the persecutions ceased, the Church pre- 
sented to the world a new spectacle, as edifying as 
the one she exhibited in the sufferings of her 
martyrs. We behold at this period, arid and barren 
deserts inhabited by saintly hermits, who led the 
most angelic lives. In former ages there had been 
fervent Christians called Ascetics, who, renouncing 
the world, applied themselves exclusively to prayer 
and works of mortification, living in perfect solitude 
in the neighborhood of cities and towns. At the 
time of which we speak, however, all these holy 
solitaries met together and formed themselves into 
communities. 

St. Anthony, the founder of this new institution, 



164 HISTORY OF THE CHURCH. 

was born in Egypt, of rich, noble and virtuous 
parents, who brought up their son in the most 
Christian manner, and carefully guarded him from 
the dangers that beset youth ; but he was so unfor- 
tunate as to lose his estimable parents at an early 
age. Having heard one day during divine service 
these words of the Gospel, " If thou wilt be perfect, 
go sell what thou hast ; and give it to the poor, and 
thou shalt have treasures in Heaven," he applied 
them to himself, and returning home, sold all his 
possessions and distributed the proceeds to the poor ; 
then returning into his solitude, he was only occupied 
with the affairs of salvation. Being animated by a 
spirit of pious emulation, he went in search of the 
most fervent servants of God, in order to derive some 
spiritual benefit from their teachings and example. 

Pursuing this exemplary mode of life, Anthony 
soon became an accomplished model of every virtue. 
The arch-enemy of mankind, enraged at foreseeing 
the glorious termination of so happy a beginning, 
had recourse to all kinds of temptations, with the 
design of overcoming the Saint. The young hermit, 
however, was victorious over all the assaults of Satan 
by means of prayer and mortification. His bed con- 
sisted of a straw mat, but he frequently slept on the 
bare ground ; and after sunset took only one meal, 
composed of a little bread and salt ; water was his 
only beverage, and he wore a garment made of sack- 
cloth, a mantle of sheep-skin and a cowl over his head. 
As he was destined to be the founder of the hermits, 
he retired into the most complete solitude, crossing 
over the Nile and penetrating as far as Thebes. 



ORIGIN OF THE HERMITS — ST. AXTHO^Y. 165 

After a long period of separation from all human 
intercourse, G-od, who wished to proclaim the yirtues 
of His servant, bestowed upon Anthony the gift of 
miracles. The cures he effected soon attracted a 
crowd of disciples, who begged to remain under his 
holy guidance ; and accordingly a great number of 
monasteries were built to receive them. Anthony 
instructed his followers both privately and publicly, 
and made rules for the regulation of their lives. 
" May the remembrance of eternity/' said he to 
them, " never leave your minds ; think every morn- 
ing that perhaps you may not survive until evening, 
and each night that you may not see the morrow. 
Perform every action as though it were to be your 
last ; be always on your guard against temptations, 
and courageously resist all assaults of the devil, who 
is very easily conquered when we know how to 
disarm him. He dreads fasting, prayer, humility, 
and all good works, the blessed sign of the cross will 
immediately dispel all his wicked suggestions and 
illusions. Yes, this sacred sign of the Saviour, who 
has deprived him of his dominion over the world, 
is sufficient to make him tremble in the very depths 
of hell/' 

Sanctified by his admirable example and holy pre- 
cepts, the disciples of St. Anthony attained so high a 
degree of perfection as to become objects of admira- 
tion to the great St. Athanasius. "Their monas- 
teries/' he writes, " resemble so many temples, where 
they pass' their lives in chanting psalms, reading, 
praying:, fasting and watching: placing all their 
hopes in a life to com: 1 . United by perfect charity, 



166 HISTORY OF THE CHURCH. 

they labor less for their own maintenance than for 
the benefit of the poor. Their communities are like 
a vast country, which is entirely separated from the 
rest of the world, and whose happy inhabitants are 
only solicitous about the affairs of heaven. 7 ' 

ST. HILARION ESTABLISHES MONASTERIES IN 
PALESTINE. 

A. D. 327. 

That which St. Anthony accomplished in Egypt was 
imitated by his disciple, St. Hilarion, in Palestine and 
Syria, he being the first who established monasteries 
and introduced the austere life of the hermits in these 
countries. The parents of Hilarion were idolaters, 
but as God had special designs with regard to their 
son, he embraced Christianity when only twelve years 
of age. He was sent from the town of Tabbath, his 
birthplace, to study in the celebrated schools of Alex- 
andria, where, beside acquiring the natural sciences, 
he attained the priceless knowledge of God and His 
holy Church ; and, in order to become more perfect, 
this fervent Christian went in search of St. Anthony, 
with whom he lived for some time, conforming to 
the ascetic life of the holy solitary by frequent 
prayer, profound humility, perseverance in daily toil, 
and in the practice of all kinds of austerities. 

On leaving this excellent school of virtue, he, to- 
gether with some monks, returned to his country, 
with the intention of continuing the same solitary 
and mortified life. His parents having died during 
his absence, he distributed all his possessions to the 



ST. HILARIOX ESTABLISHES MONASTERIES. 167 

poor, and retired with his companions into the desert, 
which, beginning at the city of Gaza, extended as far 
as the sea-shore. This wilderness was infested with 
robbers, who plundered unwary travelers, or despoiled 
shipwrecked mariners of what little they had saved 
from their vessels. Shortly after St. Hilarion had 
taken up his abode in this desolate region, several 
of these brigands entered his cell. He met them 
so calmly that the ruffians were completely abashed. 
"I see you do not fear us," said one of the band. 
" Why should I fear you ?" answered Hilarion, " since 
I have no possessions ?" " We can take your life, if 
we please," said the man. " When one is detached 
from all the things of earth," answered the youthful 
Hilarion, " he does not regret leaving a wicked world." 
In truth, all that belonged to the hermit, was a 
sack and a tunic of sheep skin, given him by St. 
Anthony ; his bed consisted merely of a rush mat, 
and his cell was so small he could hardly stand 
upright in it, which made it look much more like a 
sepulchre than the home of a human being. Six 
ounces of bread and a few dried herbs was his daily 
allowance, but notwithstanding his austere and 
mortified life, he attained the advanced age of 
eighty years. His occupation was tilling the ground 
and weaving rush baskets, and, while working, he 
meditated on the Holy Scriptures, which he had 
learned by heart. In order to manifest the sanctitv 
of His servant, God bestowed upon him the gift 
of working miracles, and the wonderful cures he 
effected attracted such a number of disciples, that 
Palestine was soon filled with monasteries. 



168 HISTORY OF THE CHURCH. 

When Hilarion visited the hermits under his 
guidance, they assembled around their master to 
the number of three thousand. Several cities were 
reclaimed from idolatry and converted to Chris- 
tianity through his labors and zeal ; but as his soli- 
tude was disturbed by frequent visitors, and his 
humility wounded by the marks of respect paid his 
many virtues, he complained of these distractions, 
saying: "Alas! I, who have renounced the world, 
am receiving my reward in this life." He was desir- 
ous of retiring into some remote region ; but the news 
of his intended departure having spread abroad, all 
Palestine was filled with as much grief and conster- 
nation as if a national misfortune was about to befall 
the country. He was followed by crowds who rever- 
enced him as being a man of God, who had the power 
of curing the sick, casting out devils, and obtaining 
the conversion of souls through his intercession. 

When healing the sick he always added a pious 
exhortation, and endeavored to impress the afflicted 
person with the magnitude and danger of the mala- 
dies of the soul; showing how much more they 
were to be dreaded than the most painful corporeal 
diseases. Although his whole life had been a series 
of penances and mortifications, and adorned with 
every good work, the fear of the terrible judgment 
seized him at his last hour, and he strove to recover 
confidence in the mercy of God by uttering these 
words: "Arise, my soul, arise! Wherefore this 
uneasiness and dread ? Thou hast had the happi- 
ness of serving Jesus Christ for eighty long years, 
and still thou fearest death !" 



LIFE OF THE HERMITS. 169 

LIFE OF THE HERMITS. 

The attainment of Christian perfection was the 
object of all the desires and actions of the holy soli- 
taries, by the practice of the evangelical counsels of 
perpetual chastity and voluntary poverty. They 
employed four principal means to accomplish this 
end — solitude, labor, fasting, and prayer — and they 
renounced the world and retired into vast deserts. 
These deserts were not large forests, nor wildernesses 
which could be cultivated, but arid and uninhabita- 
ble plains, barren mountains, and frightful preci- 
pices. The hermits built their miserable huts of 
wood or reeds, near the few springs which were occa- 
sionally found in these desolate regions. In complete 
solitude, entirely separated from the world, these 
holy recluses strove to acquire that purity of heart 
which merits admission into the presence of G-od. 
They endeavored to avoid the least sin, and applied 
themselves to the zealous practice of every virtue, 
combatting avarice by poverty, and by the deter- 
mination to possess every thing in common. 

Indolence was conquered by perpetual labor, which 
did not however disturb their pious meditations on 
the great truths of religion. Their occupation of 
weaving mats and baskets of rushes, possessed the 
double advantage of enabling them to avoid idleness, 
and of securing for them a livelihood. As their 
expenses were few, they gave abundant alms, and 
always distributed to the poor a part of the proceeds 
of their daily labor. These holy solitaries fasted 
every day in the year except Sundays, and during 
15 



170 HISTORY OF THE CHURCH. 

the paschal season; their food consisting of bread, 
and water from the springs. The quantity of bread 
allowed was regulated by a Eoman measure, and 
they made but two meals, one in the morning and 
the other after sunset ; confining themselves to this 
small amount of nourishment, after finding by experi- 
ence that it was sufficient to sustain life, and render 
them capable of a great deal of hard labor. In truth 
this austere and frugal diet prolonged their lives, 
and preserved their health, as they generally attained 
advanced ages and were seldom ill. 

St. Anthony, the founder of the hermits, was over 
one hundred years old when he died. The hours for 
prayer were regulated with the same wisdom ; they 
assembled together twice during the day; when they 
recited twelve psalms, intermixed with short prayers, 
and terminating with two lessons from the Bible. 
The brothers each chanted a psalm in succession, 
standing in the middle of the assembly, all the rest 
being seated in profound silence. The remainder of 
the day was passed in prayer and labor in the soli- 
tude of their own huts, where they meditated on 
the truths of religion, and on the precepts of the 
Gospel. Implicit obedience was the remedy they 
opposed to pride, which is so strong in the hearts of 
men, but so unworthy the character of a Christian ; 
they were as submissive as little children to their 
superiors, although large communities were often 
under the sole guidance of one Abbot, for these mon- 
asteries soon became very numerous, and an austere 
and self-denying life was embraced by a great many 
of the faithful. 



THE ARIAN HERESY. 171 

The deserts were filled with holy penitents, who 
mortified their bodies, and punished the wicked in- 
clinations of human nature, by depriving themselves 
of whatever is agreeable to the senses. These sacred 
retreats became so crowded, that those who aimed at 
a very high degree of perfection were obliged to seek 
some more retired place, so attractive was a contem- 
plative and solitary life to these fervent Christians. 
Such were the fruits of virtue produced by the teach- 
ings of the Gospel, the hitherto persecuted Church 
becoming rich in the sanctity of her saints, thus 
plainly demonstrating the holiness of her doctrines. 

THE ARIAN HERESY. 
A. D. 319. 

"Hell," says St. Cyprian, "beholding its idols 
completely overthrown, invented a new means for 
destroying the peace of the Church, by exciting 
heresies and schisms, which strove to corrupt the 
faith and disturb its unity ; but these new assaults 
of the demon only afforded her an opportunity for 
still greater triumphs. Heresies had already arisen, 
but none so widely spread and so disastrous as 
Arianism." 

Arius, a priest of the Church of Alexandria, was 
an ambitious and violent man, who aspired to the 
bishopric of the great city ; but being frustrated in 
his hopes by the election of St. Alexander to this 
dignity, he was filled with jealousy and revenge, 
and began to oppose the teachings of this holy 
prelate by introducing a new doctrine. A spirit of 



1T2 HISTORY OF THE CHURCH. 

pride always originates heresies, hidden, however, 
under a guise of humility. Thus, an affected 
modesty and a mortified exterior, joined to an 
advanced age, enabled him to attract some followers. 
Arms dared to attack the divinity of Jesus Christ, 
and declared that the Son of God was not equal in 
all things to His Father. This new doctrine, en- 
tirely opposed to the teachings of the Church, was the 
cause of great scandal. The faithful immediately 
rejected it, and regarded this most wicked insult to 
our divine Lord with sentiments of horror and dis- 
gust. St. Alexander, at first, endeavored to reclaim 
Arius, by charitable warnings and mild remonstran- 
ces, but seeing that his moderation and paternal 
exhortations were without effect, and that the 
impious creed w^as beginning to spread, he boldly 
and fearlessly excommunicated the leader of the 
heresy, in a synod composed of all the suffragan 
bishops. He then wrote an explicit account of the 
whole affair to the Pope and bishops of the Church, 
warning them of the danger that menaced the faith, 
and asking their approbation of the course he had 
pursued. 

This unexpected sentence astonished Arius, but 
did not in the least abash him, and retiring to 
Palestine, he made a few proselytes ; from thence 
crossed into Nicomedia, where the Emperor usually 
resided, and succeeded in gaining the bishop Euse- 
bius as a partisan and protector. Finding himself 
sustained by so powerful an adherent, he strove to 
promulgate his impious doctrine among the common 
people, and, in order to accomplish his designs, com- 



THE AKIAX HERESY. 173 

posed hymns in which he introduced the new creed. 
Through these artful means, the people sucked in 
the poison without perceiving their danger. The 
Emperor was much grieved at this division in 
the Church, and remonstrated with Eusebius, who 
told him that the evil was occasioned by the hatred 
of the bishop Alexander for Arius, and advised 
him to arrest ihe further progress of the scandal by 
imposing silence on them both. Constantine, thus 
deceived, believed it sufficient to write to Alexander 
and Arius, exhorting them to unity of sentiment. 

With this object in view, he sent Osius, bishop of 
Cordova, in whom he reposed great confidence, to 
Alexandria. Osius was a venerable old man, had 
occupied the episcopal chair for thirty years, suffered 
in the persecution under Maximian, and was re- 
nowned for his sanctity throughout the whole 
Church. On arriving in Alexandria with the Em- 
peror's letter, he called together a synod, used every 
means to conciliate all parties, but so much dissen- 
sion prevailed, that he was obliged to return to 1\ ico- 
media without having accomplished any good. 
Arius and his partisans, with the usual obstinacy of 
heretics, refused to submit to the silence imposed on 
them by the Emperor ; and, on the other side, Alex- 
ander and his clergy, feeling sure that they possessed 
the true faith, which God commanded them to pre- 
serve inviolate, and transmit to their successors, 
could not consent to remain passive. Osius reported 
the unsuccessful result of his visit to the Emperor, 
and convinced Constantine of the errors of the new 
15* 



174 HISTORY OF TIIE CHURCH. 

doctrine, and showed the magnitude of the evil 
which threatened to fall npon the Church. 

THE COUNCIL OF NICE. 
A. D. 325. 

On learning that his letter had been without any 
good effect, Constantine resolved, by the advice of 
his bishops, to assemble an Ecumenical or universal 
council, in order to condemn the heresy and repri- 
mand its followers. During the reigns of the pagan 
Emperors, these large assemblies could not be held ; 
but Constantine, who ruled over the whole empire, 
was able to immediately execute this project, so 
worthy of his faith and piet}^, and we cannot refrain 
from admiring the Providence of God, who facili- 
tated this good work, by uniting so many countries 
under the dominion of one sovereign. The city of 
Nice was chosen for the council, on account of its 
proximity to Nicomedia, where the Emperor resided. 
Constantine, therefore, sent letters of invitation to 
all the bishops, requesting their attendance, and 
ordered that all the necessary expenses for the jour- 
ney should be paid from the royal treasury. 

This council was of so much importance, that the 
bishops eagerly responded to the imperial summons, 
and assembled at Nice, to the number of three hun- 
dred and eighteen, representing all the provinces of 
the empire, without counting the priests and dea- 
cons. Osius, bishop of Cordova, presided, as the 
deputy of the Pope St. Sylvester, who sent two 
priests, being unable to attend in person on account 



THE COUNCIL OF XICE. 175 

of liis great age. St. Alexander, bishop of Alexan- 
dria, was accompanied by the youthful deacon, 
Athanasius, whom he greatly esteemed and found 
of much assistance. The assembled council was a 
grand and imposing spectacle ; several of the bishops 
were of eminent sanctity, and still bore the marks 
of wounds received for the faith during the last per- 
secution, among whom was St. Paphnutius, bishop 
of Upper Egypt, who had lost his right eye. 

The Emperor frequently invited the holy prelate to 
the imperial palace, conversed upon religous topics 
with him, and showed every respect and honor to 
this heroic soul who had suffered in the cause of 
truth. The appointed day having arrived, all who 
were to assist at the council repaired to a large hall, 
and after the bishops were all assembled, Constan- 
tine entered, thus manifesting his reverence for this 
august body. He informed the bishops that he did 
not wish his presence to interfere with their discus- 
sing freely, all questions appertaining to the dogmas 
of faith. They commenced by examining the doc- 
trine of Arius, who was summoned before the council, 
and who dared to avow and defend his blasphemous 
creed. The bishops were unmoved by his sophis- 
tries, expressed the holiest indignation, and refuted 
by powerful arguments the impious heresy, opposing 
the authority of the Holy Scriptures, and the writ- 
ings of the early fathers, which are the foundation 
of the true faith, to his abominable errors. 

The council then declared that Jesus Christ is the 
true Son of God, equal to His Father, possessing the 
same divine attributes, in a word, God Himself. As 



176 HISTORY OF THE CHURCH. 

the subtle Arians were so artful as to evade the real 
meaning of these expressions, and admit them with- 
out renouncing their error, the council could devise 
no other term which would more clearly express the 
nature of indivisible unity than the word " Consub- 
stantial ;" and this word, which banished all subter- 
fuge, became the terror of the Arians, as it distinctly 
declares that the Son is equal in every thing to His 
Father, and is one and the same God with Him. 
The Arians withdrew from the assemblage, but the 
Fathers of the council always adhered to this term, 
which afterward became a distinctive mark of catho- 
licity. The solemn profession of faith which is 
known as the Nicene creed was then declared. All 
the bishops, with the exception of a few Arians, 
subscribed to this document, and pronounced an 
anathama against Arius and his followers. In vir- 
tue of this sentence, which the secular power sup- 
ported without the slightest hesitation, the Emperor 
condemned Arius to banishment. Such was the 
conclusion of this celebrated council, which is still 
held in the greatest veneration by the Church. 



CONSTANTINE RECALLS THE HERETICS AND 
EXILES ST. ATHANASIUS. 

The spirit of heresy, which is restless and turbu- 
lent, was not repressed by the authority of the coun- 
cil of Nice; and the Arians, although condemned, 
soon caused new troubles in the Church. They 
wrote to the Emperor, and by pretending to admit 
the articles of the Nicene creed, succeeded in having 



COXSTAXTIXE RECALLS THE HERETICS. 177 

themselves recalled from banishment. They then 
endeavored by different artifices to prejudice the 
Emperor against the Catholic bishops, particularly 
Athanasius, who, after the death of St. Alexander 
had become bishop of Alexandria, and whom they 
regarded as their most formidable adversary. They 
strove to exculpate Arius, by assuring the Emperor 
that he had only been condemned because he had 
not clearly explained the meaning of his doctrine, 
and they declared, also, that as Arius was now most 
excellently disposed, it would be pleasing to G-od if 
he commanded Athanasius to receive him back into 
the Church. This was only designed as a trap in 
which they hoped to ensnare the holy bishop, know- 
ing that he would refuse acquiescence, and thus irri- 
tate the Emperor. 

Constantine followed the advice of the heretics, 
and ordered Athanasius to receive Arius, under pain 
of being deposed from his office. The Arians were 
not satisfied with this success, but published all 
kinds of calumnies against Athanasius, which were 
so widely circulated that it became at least necessary 
to examine whether such grave accusations had any 
foundation in truth. The Emperor, therefore, con- 
vened an assembly of bishops in the city of Tyre, for 
the purpose of inquiring into the conduct of Athan- 
asius, and commanded the accused to appear before 
it. The Arians had been careful to select the judges 
from the bishops of their own party, and St. Atha- 
nasius was treated by these heretical prelates in the 
most insulting manner ; not being permitted to sit 
with them, but obliged to stand like a criminal who 



178 HISTORY OF THE CHURCH. 

waits for his sentence to be pronounced. The holy 
bishop listened quietly to the charges brought 
against him, and then answered their calumnies in 
an admirable defense, which clearly proved his inno- 
cence and confounded his enemies. 

The Arians, being unable to refute his able argu- 
ment, were transported with rage and hatred, and 
would have torn him to pieces if an imperial officer 
had not interfered. St. Athanasius, seeing that his 
life was in peril, proceeded to Constantinople, in 
order to justify himself in the presence of the Em- 
peror. During his absence the Arians hastened to 
depose him from his bishopric, and were not ashamed 
to repeat the very same calumnies he had so clearly 
refuted ; then following him to Constantinople, they 
added another accusation which they believed would 
make a great impression on the mind of the 
Emperor. 

They said that Athanasius had threatened to pre- 
vent the usual transportation of corn from Alexan- 
dria to Constantinople. The holy bishop vainly 
protested against the palpable falsehood. Constan- 
tine, deceived and blinded by prejudice, judged him 
guilty, and banished him to Treves, a large city of 
Gaul, eight hundred leagues from Alexandria. 
Athanasius immediately obeyed the sentence of 
exile, and arrived in Treves in the beginning of the 
year 336. What a sad destiny is the heritage of 
royalty ! Actuated by the best motives, sovereigns 
sometimes commit the greatest acts of injustice, 
through the artfulness of wicked courtiers who 
obtain an undue influence over their minds. 



DREADFUL DEATH OP ARIUS. 179 

DREADFUL DEATH OF ARIUS. 
A. D. 336. 

The Arians, emboldened by the success of their 
plot against St. Athanasius, undertook to establish 
Arias as bishop of Alexandria ; who, profiting by the 
absence of the holy prelate, repaired to that city and 
attempted to enter the Church; but the Catholics 
would not suffer him to remain, and his presence 
caused so much excitement that the Emperor was 
obliged to recall him to Constantinople. In order 
to avenge the rejection of their leader by the faithful 
of Alexandria, the Arians determined to give him a 
brilliant reception in the Church of Constantinople. 
The bishop of that imperial city was a venerable old 
man, and a devoted soldier of Jesus Christ ; the 
Arians endeavored to persuade him to admit Arius 
to communion, but he peremptorily refused their 
request. 

Enraged at their failure, the heretics threatened to 
depose him, or force him by command of the Empe- 
ror to receive Arius into the Church. They suc- 
ceeded in obtaining the royal order, and a Sunday 
was chosen for the return of the wicked Arius, so 
as to render their victory the more conspicuous. In 
this fearful emergency, the holy bishop had recourse 
to prayer, and, retiring into his church, prostrate at 
the foot of the altar, all bathed in tears, he addressed 
this humble and fervent petition to the throne of 
justice: "If the wicked Arius is to be received into 
the Church, I implore thee, Lord, to take me 
hence ; but if thou lovest thy faithful children, do 



180 HISTORY OF THE CHURCH. 

not permit us to become objects of scorn and con- 
tempt to the Catholic world !" The following day 
the disciples of Arius met together, and prepared to 
conduct their leader to the church, notwithstand- 
ing the opposition of the lawful bishop. They 
accompanied him through the streets in triumph, in 
the mean time heaping the most opprobrious epithets 
upon the holy prelate. 

When the cortege arrived in sight of the church, 
Arius was stricken with a sudden deadly palor, and 
obliged to retire from the procession. Not returning 
for some time, a search was instituted, and he was 
found extended dead on the ground, bathed in his 
blood. This horrible spectacle inspired every one 
with horror, causing even his followers to tremble ; 
and the spot where he lay was instantly deserted, no 
one daring to approach one who was considered the 
object of divine vengeance. The dreadful tidings 
soon spread abroad, and the next day the holy bishop 
returned solemn thanks to God — not for the death 
of Arius, whose unhappy end he deplored, but for 
His deigning to prevent in so signal a manner the 
entrance of heresy into the sanctuary. 

The Emperor was deeply impressed by the event, 
recognizing in it the hand of God ; and, from that 
time, he conceived the greatest aversion for the 
wicked sect, which, in the person of Arius, had been 
publicly condemned by God Himself. He acknowl- 
edged his error in exiling St. Athanasius, and was 
about to recall him from banishment, when death 
overtook him ; not, however, before he had given an 
order to that effect. 



THE RECALL OF ST. ATHANASIUS. 181 

THE RECALL AXD JUSTIFICATION OF ST. 
ATHANASIUS. 

A. D. 339. 

The Emperor Constantine left three sons — Oon- 
stantine, Constantius, and Constans, who divided the 
empire between them. Constantine, Emperor of 
Gaul, reinstated St. Athanasius in his bishopric, and 
sent him to Alexandria, with a letter containing 
many expressions of admiration and esteem, and, at 
the same time, expressing indignation and disap- 
proval of the manner in which the bishop had been 
treated by the Arians. He said, that, in restoring 
St. Athanasius to his flock, he was only executing 
the pious wish of his father, who would have recalled 
the holy prelate himself, had not death prevented 
the performance of this duty. " When, therefore," 
he added, "Athanasius returns, you will know how 
much we honor him, and respect his many virtues." 

The holy patriarch passed through Syria, and 
finally arrived in Alexandria, where he was received 
with transports of joy; the clergy and faithful run- 
ning in crowds to meet him, and all the churches 
resounded with joyful hymns of thanksgiving. The 
Arians were greatly incensed at this ovation, and 
declared his return to be contrary to the canons, as 
they declared that he could not be reinstated but by 
the authority of a council. His enemies invented 
new calumnies against him, and resorted to every 
means in order to secure his ruin ; they endeavored 
to prejudice the mind of Constantius, the Emperor 
of the East, by representing Athanasius as being 
16 



182 HISTORY OF THE CHURCH. 

very restless and impetuous, as having excited rebel- 
lion among the faithful; and falsely accused him 
without the slightest evidence, of having appropri- 
ated the grain destined for the maintenance of the 
widows and clergy. 

The holy prelate easily refuted these allegations, 
but his defense did not remove the suspicions 
aroused in the mind of Oonstantius, who espoused 
the cause of the Arians, and would not listen to any 
justification of the bishop. These wicked men 
obtained the imperial permission to elect a new patri- 
arch in Alexandria, and as they had complete con- 
trol, they immediately convened a council, deposed 
Athanasius, and appointed a suspended priest named 
Pistus, as his successor. This bad priest, and the 
bishop who consecrated him, had been excommuni- 
cated by the council of Nice. On hearing of this 
schismatical ordination, the Pope refused to com- 
municate with the usurper, all the Catholic churches 
pronounced anathema against him, and Pistus was 
deprived of the office he wished to wrest from the 
rightful incumbent. 

The Church has always regarded schisms with the 
utmost abhorrence, and scornfully rejected those 
wicked ambitious men, who aspire to the Episcopal 
dignity, while the legitimate prelate is still living, 
and approved of by the See of Rome. She has 
declared in all ages, that such a usurper is without 
power or jurisdiction ; that he is not a bishop but an 
im poster, not a shepherd but a robber and a wolf, 
who enters the fold in order to scatter and destroy 
the flock. Thus persecuted by his enemies, St. 



OUTRAGES PRACTICED BY THE SCHISMATICS. 183 

Athanasius wrote to the Pope demanding justice, and 
afterward proceeded to Rome in order to give a cor- 
rect account of the whole affair to the Pope. 

The pontifical chair was occupied at that time by 
St, Julius, who received the prelate very kindly, and 
convened a council for the examination of his griev- 
ances, by which St. Athanasius was justified in the 
course he had pursued and confirmed in the posses- 
sion of his diocese. The letter which his Holiness 
wrote on this occasion is still extant, and he there 
defends the truth with an earnestness and power 
worthy of the Vicar of Jesus Christ. Thus, we see, 
from the first ages of the Church that it was to the 
Pope, the successor of St. Peter, appointed by Jesus 
Christ Himself, pastor of His flock, that decisions 
of grave matters concerning the doctrines or disci- 
pline of the Church were referred. The most cele- 
brated bishops of antiquity addressed the Holy See, 
to obtain a release from the unjust sentences often 
pronounced against them by Kings and Emperors. 
The whole Catholic world recognizes the pre-em- 
inence of the sovereign pontiffs, and regards their 
jurisdiction and authority as extending over the 
entire Church, which superiority is received as an 
article of faith by her children. 

OUTRAGES PRACTICED BY THE SCHISMATICS. 

The ill success which attended the claims of the 
usurper did not disconcert the enemies of St. Athan- 
asius ; but they used more artful means in electing 
another bishop of Alexandria. Having the authority 



184 HISTORY OF THE CHURCH. 

of the Emperor to do so, they selected a native of 
Cappadocia, named Gregory, whom they placed in 
the episcopal chair, and they obliged St. Athanasius 
to leave the city. The schismatics then gave them- 
selves up to all kinds of excesses ; without any fear 
of punishment, sustained as they were by the 
sovereign power. The violent usurpation of Greg- 
ory had spread alarm throughout Alexandria, and 
the Catholics hastened to seek shelter within the 
sacred portals of the churches. One of the imperial 
officers went among the people and incited the Jews 
and the depraved, wicked men, who are always to be 
found in large cities, to insult and molest the Catho- 
lics who had sought refuge within the precincts of 
the sanctuary. 

Some of the faithful were trampled upon, others 
knocked down with loaded clubs or stabbed. The 
priests were dragged before the tribunal of the gov- 
ernor where Gregory was seated, and struck in the 
face when they refused to acknowledge the impious 
heretic as their bishop. Holy virgins were despoiled 
of their garments and beaten with rods ; and the min- 
isters of religion were deprived of food, in the hope 
of causing their death by starvation. These fright- 
ful scenes were rendered still more horrible, as they 
took place during Holy Week. On Good Friday, 
Gregory, accompanied by an escort of pagan soldiers, 
entered a church, and some thirty-four persons, prin- 
cipally women, whom he found in the sacred inclos- 
ure, were publicly beaten and then sent to prison. 

In this manner he took possession of all the 
churches, so that the Catholic clergy and their con- 



OUTRAGES PRACTICED BY THE SCHISMATICS. 185 

gregations were either banished, from the holy table 
or forced to communicate with the schismatics. The 
Pope undertook the defense of St. Athanasius, and in 
a council composed of a hundred and seventy bishops, 
declared the ordination of the usurper to be null and 
void, which sentence, however, did not prevent the 
schismatics from nominating a successor after the 
death of Gregory, and renewing all the shocking 
outrages of the first usurpation. They disturbed the 
faithful when they assembled for prayer ; carried off 
several maidens from their homes, and insulted 
others in the street ; the wives of the heretics, par- 
ticipating in their husband's acts of violence, heaped 
all kinds of indignities upon the Catholic women. 

The persecution not only raged in Alexandria, but 
extended throughout Egypt. An edict was issued 
by the Emperor, banishing all the Catholic bishops 
from their churches, and appointing young profli- 
gates as their successors, who managed ecclesiastical 
affairs according to the dictates of their wicked 
hearts. These usurpers corrupted the faith in 
Egypt, where the Catholic doctrine had heretofore 
been taught in all its purity, and, as the faithful 
would have no communication with the heretics, 
they were again insulted, thrown into prison and 
their property confiscated.- Schism had subsequently 
appeared in the Church, always bearing the same 
characteristics, and the same outrages and acts of 
violence have taken place, thus showing plainly 
its opposition to truth and religion, as the perse- 
cutors were always schismatics, and the persecuted 
Catholics. 

1G* 



186 HISTORY OF THE CHURCH. 

THE EMPEROR CONSTANTIUS CAUSES TROUBLE 
IN THE CHURCH. 

A. D. 365. 

Constantius, by the death of his two brothers, 
having become sole master of the empire, published 
an edict obliging all the bishops to sign the con- 
demnation of Athanasius, under pain of banishment. 
He believed that he could not abolish the Nicene 
creed without first silencing its most generous de- 
fenders ; in order to accomplish this object, he assem- 
bled the bishops at Aries, and afterward at Milan, 
appearing on both occasions as the principal accuser. 
The bishops declared that they could not condemn 
Athanasius without violating the holy canons. 
"Obey my will instead of the canons," said the 
haughty Emperor, " or else go into exile." The prel- 
ates told him that the empire did not belong to 
him, but to God, who had confided it to his care; 
and they begged him to fear the judgments of the 
Lord, and not confound the government of the 
Church with that of the State. 

This bold response, so worthy of these courageous 
bishops, enraged Constantius, who, drawing his 
sword, swore that some of the prelates should be 
immediately executed, but he was persuaded to 
modify the sentence into one of banishment. Those, 
therefore, who refused to sign were driven from their 
dioceses, and Arian bishops appointed as their suc- 
cessors. Pope Liberius was at first strenuous in 
opposing the imperial mandate, and was banished to 
Beroea in Thrace ; but, being overcome by the hard- 



EMPEROR COXSTAXTIUS CAUSES TROUBLE. 187 

ships of his exile, he consented to sign the docu- 
ment condemning Athanasius. He soon, however, 
repented of this fault, and promptly repaired the 
scandal his conduct had occasioned the faithful. 
Shortly afterward, the Emperor, who was more oc- 
cupied in causing troubles in the Church than in 
governing his empire, convened a council at Rimini, 
Italy, at the same time that one was in session at 
Seleucia, in the East. The latter, which was not 
largely attended, was of no effect, and the bishops 
separated without having come to any conclusion. 

As perfect liberty of speech was allowed in the 
council of Rimini, the Catholic doctrine was zeal- 
ously defended, and the prelates refused to accept a 
new profession of faith ; declaring their determina- 
tion to retain the Nicene Creed, which required no 
retrenchment or addition, and anathematizing Arms 
and his followers. The bishops to the number of 
three hundred and twenty subscribed to this decree, 
and the Arians who refused to sign were condemned, 
and deposed from their dioceses. But the Emperor, 
prejudiced by the heretics, sent an order to the pre- 
fect of Taurus, forbidding the dispersion of the 
council, until the bishops had signed an artfully 
worded formula, in which the term " consubstantial" 
was omitted, and banishing those who refused to 
obey his commands. 

Then the greater part of the prelates, wearied by so 
long a separation from their flock, and intimidated 
by the threats of Taurus, allowed themselves to be 
deceived by the wily Arians, and, believing that the 
sense of the word " consubstantial," was merelv ex- 



188 HISTORY OF THE CHURCH. 

pressed in another form, signed the document with- 
out perceiving the gross imposture. Soon, however, 
discerning the fraud, they loudly testified their indig- 
nation, boldly rejected the perverted sense of the 
formula, and declared their adherence to the doctrine 
of Nice. It was on this occasion that St. Jerome 
uttered his celebrated speech, " that the world was 
astonished to find itself Arian." The only error of 
the bishops of Rimini consisted in having, through 
surprise and a want of reflection, allowed Arianism 
a momentary triumph ; a number of the bishops 
were not imposed on, but, with Pope Liberius at 
their head, energetically opposed the scandal, and 
annulled the proceedings of the council of Rimini. 
It is certain that the doctrines of the Church 
remained unchanged, as was remarked by St. Athan- 
asius two years afterward, in a letter to the Emperor 
Jovian. "The Nicene creed, which we profess, has 
always been taught in all the churches ; it is accepted 
by those of Spain, Great Britain, Gaul, Italy, Dal- 
matia, Dacia, Mysia and Macedonia, those of Greece, 
and Africa ; the Islands of Sardinia, Crete, Cyprus, 
Pamphylia, Lyconia, and Isauria ; Egypt, Lybia, of 
Pontus, and Cappadocia, all have the same faith, as 
well as the majority of the Eastern Churches." 
Thus, not only the whole Roman empire, but the 
entire universe, including the most barbarous tribes, 
were of one faith and doctrine; the few who em- 
braced the error, the council of Rimini, and the 
long, cruel persecutions of Constantius, could not 
corrupt the pure belief of the Catholic Church. 



ST. HILARY DEFENDS THE KTCENE CREED. 189 

ST. HILARY OF POITIERS ZEALOUSLY DEFENDS 
THE NICENE CREED. 

A. D. 353. 

God raised up in Gaul an illustrious defender of 
the Catholic faith, in the person of St. Hilary of 
Poitiers; this holy prelate effected in the West what 
St. Athanasius accomplished in the East, opposing, 
with an invincible courage, the teachings of the 
Arians, and preserving his country from the con- 
tagion by maintaining the doctrine of Nice. As 
the Emperor Constantius had endeavored for sev- 
eral years to extend Arianism, he presented a peti- 
tion to this prince, supplicating him to cease his 
unjust persecution of a number of churches, which 
were deprived of their legitimate pastors, and gov- 
erned by the usurpers who had been appointed to 
succeed the rightful incumbents. The unhappy 
state of affairs had rendered his bold remonstrance 
very necessary; and he energetically opposed the 
plots of Saturninus, bishop of Aries, as famous for his 
vices as for his connection with the Arians. Con- 
stantius, on being informed by Saturninus of the 
zeal and courage of St. Hilary, banished this holy 
prelate to Phrygia. This sentence was destined to 
produce much good, as divine Providence often uses 
the perverse will of man in the execution of His 
designs. 

The Emperor soon after convened a council at 
Seleucia, with the intention of destroying the 
canons of Nice. As the heretics were divided among 
themselves, and formed into two parties, St. Hilary 



190 HISTORY OF THE CHURCH. 

was invited to attend the council by one of these 
parties in the hope of winning him over to their side, 
and thus confounding their opponents. The holy 
prelate repaired to Seleucia and there defended the 
Nicene creed with so much eloquence and boldness, 
as to abash the enemies of truth. He then proceeded 
to Constantinople, and asked permission of the Em- 
peror to hold a public conference in his presence, in 
which he proposed to answer the heretics and 
demonstrate the falseness of their doctrine by their 
continual changes and alterations. " Since the holy 
council of Nice," said he, " those in whom you repose 
your confidence do nothing but invent new creeds, 
their faith is not the faith of the Scriptures, but 
simply mere conjecture ; last year they altered their 
creed four times, thus showing a want of unity and 
stability. They advance new doctrines almost daily, 
which oppose and anathematise those they held pre- 
viously. They speak of the Holy Scripture and the 
apostolic faith, in order to deceive the weak and give 
an appearance of truth to their sophisms." 

These admirable words could be applied to the 
different heresies which have sprung up since the 
time of St. Hilary. The Arians, who dreaded his 
ardent zeal and unanswerable arguments, avoided 
the discussion he asked for ; and, in order to escape 
further exposure, induced the Emperor to send him 
back to his church. The holy bishop when returning 
to his diocese traveled through Illyria and Italy, 
everywhere reanimating the weak and lukewarm 
Christians with new faith and courage. His first 
care, on arriving in Gaul, was to remedy the evils 



ST. MARTIN, BISHOP OF TOURS. 191 

which had befallen the Church ; and he excommuni- 
cated and deposed Saturninus and several others, 
who were guilty of heresy. The presence of the holy 
bishop produced the happiest effects ; the faitli was 
restored in all its purity ; the discipline of the Church 
recovered its pristine vigor, scandals were abolished 
and peace succeeded to persecution ; and the death 
of Constantius, which occurred in the year three 
hundred and sixty-one, deprived the Arians of their 
most powerful support. 

ST. MARTIN, BISHOP OF TOURS. 
A. D. 360. 

The most illustrious of the disciples of St. Hilary 
was St. Martin, bishop of Tours, who was much 
attached to this great prelate ; ardently admiring his 
virtues and always ready to participate in his com- 
bats for the faith. Martin was born at Sabaria, a 
city in Pannonia, of idolatrous parents. This holy 
child, destined by God to lead a holy and saintly life, 
at the age of ten years, went to the Christian Church 
and enrolled himself in the ranks of the catechumens. 

Being the son of a tribune, he was obliged to enter 
the military service ; and this profession, which is 
generally a very dangerous school for youth, became 
for him a career of virtue and mortification. He 
was especially distinguished for his tender love of 
the poor, to whom he could refuse nothing, dis- 
tributing nearly all his pay among the destitute and 
indigent. One day, during a severe winter, he 
encountered at the gate of the city of Amiens, a 



192 HISTORY OF THE CHURCH. 

wretched beggar almost insensible with cold; this 
deplorable spectacle excited the charity of the holy 
Martin, but he found he had nothing to bestow upon 
the mendicant. He suddenly remembered his cloak, 
and drawing his sabre he divided the mantle in twain 
and gave one half to the suffering man. So beauti- 
ful an action was soon rewarded ; the next night in 
a dream Martin beheld Jesus Christ robed in this 
portion of his cloak, and heard him say to the Angels 
who surrounded their Lord : " Martin, although but 
a catechumen, has clothed Me in this garment." 
This consoling vision caused him to ask for baptism, 
and after the reception of the sacrament he deter- 
mined to quit the army. 

Attracted toward St. Hilary of Poitiers, by his 
great reputation for sanctity, he built a monastery 
two leagues from that city, whither he retired with 
some followers. Martin occasionally emerged from 
his seclusion, in order to preach the faith to the 
idolaters, who were still quite numerous in the vil- 
lages, and God approved of the zeal of His servant 
by bestowing upon him the gift of working miracles. 
The fame of his sanctity soon spread throughout 
Gaul, and he was considered worthy of the episcopal 
dignity. The people of Tours desired to make him 
their bishop, but it was only by means of the greatest 
persuasion that he was induced to leave his solitude. 

St. Martin still continued his mortified and austere 
life after his elevation to the office of bishop, making 
no change in his dress or table, but only desiring to 
be worthy of his new position by the zealous practice 
of every virtue. The destruction of idolatry was the 



ST. MARTIN, BISHOP OF TOURS. 193 

object of his indefatigable labors, and lie traveled 
through Touraine, where he converted many of the 
pagans by his sermons and miracles. Being one day 
in a small town filled with idolaters, after exhorting 
them to abandon their superstitious practices, he said 
he could completely destroy an old tree which they 
were in the habit of worshipping. The pagans con- 
sented to the trial, on condition that he should stand 
on the spot where the tree was to fall. Martin seized 
an ax and gave a powerful blow, which severed the 
tree from the root ; but when about to fall upon him 
he made the sign of the cross over the swaying mass, 
when it immediately raised its drooping boughs, stood 
upright for a moment, and then fell heavily upon the 
opposite side, striking awe and terror into the minds 
of the assembled pagans, who not only beheld the 
overthrow of their idol, but also witnessed the hand 
of God, who had thus plainly protected His servant. 
St. Martin, in addition to his missionary labors, 
performed many other acts of charity; sometimes 
interceding with princes for the redress of wrongs 
and grievances. An object of this nature induced 
him to repair to Treves to use his influence with 
Maximus, to whom he presented his petition in so 
dignified a manner as to impress even the Emperor, 
who was much pleased with his deportment and 
appearance. St. Martin, who received several invi- 
tations to dine at the palace, at first declined these 
attentions, but subsequently deemed it expedient to 
accept the kindness, and Maximus was so delighted 
with his acquiescence, that he assembled all his court 
to meet the distinguished guest 
17 



194 HISTORY OF THE CHURCH. 

The lioly prelate sat next to a priest of Tours, who 
always accompanied him on his missions. When the 
wine was served the Emperor signed to an officer to 
present the cup to St. Martin, whom he expected 
would immediately pass the goblet to him ; but the 
holy bishop offered it to the humble priest, as being 
the most Avorthy of the company present, and passed 
the wine to him before he did to the Emperor. This 
action elicited the applause of Maximus, who praised 
St. Martin for honoring the priesthood of Jesus 
Christ in preference to the imperial power. His 
holy, austere life, great virtues, and numerous mira- 
cles, rendered the bishop of Tours very celebrated in 
the Church. 



THE EMPEROR JULIAN WISHES TO RE-ESTAB- 
LISH PAGANISM. 

A. D. 363. 

Julian, who succeeded Constantius, renounced 
Christianity, and for this reason was called the 
Apostate. On ascending the throne he began his 
reign by granting perfect liberty with regard to 
religion, and recalling all those who had been exiled 
on account of their faith. His motive for this course 
was less to win popularity than to cast odium on the 
government of his predecessor. 

St. Athanasius, profiting by this clemency, returned 
to Alexandria, which city he entered in triumph. 
The people ran to meet him in such crowds, that it 
denied as if the whole of Egypt had assembled to 
welcome its beloved pastor. The trees and the roofs 



JULIAN WISHES TO RE-ESTABLISH PAGANISM. 105 

of the houses were filled with eager spectators, and 
others thronged the streets, and endeavored to ap- 
proach near enough to walk within the shadow of 
the Saint. This joy, however, was not of long dura- 
tion. The Emperor, who, to great qualities united 
a false and capricious disposition, had conceived the 
insane idea of abolishing Christianity and restoring 
idolatry. To accomplish this object he banished St. 
Athanasius from Alexandria, and the holy bishop 
was once more forced to conceal himself in order to 
escape further insults. 

Julian, however, did not resort to violence, but 
used all kinds of artifices ; he fomented the division 
between the Catholics and heretics, so as to weaken 
both parties, and thus finally crush them with a sin- 
gle blow. The religious freedom he ostensiblv allowed 
the Christians was, in reality, a state of strict bond- 
age; not condemning them to death by a general 
edict, but adopting other and surer means to accom- 
plish their ruin. Every honor and favor were lav- 
ished on the pagans, while the Christians were 
scorned, insulted, and oppressed. Julian particu- 
larly desired to humble the clergy, and all that 
appertained to a religion he hated, and with this 
view, he deprived the priests of all their privileges, 
and abolished the annual pension devoted to the 
maintenance of the acolytes and virgins consecrated 
to the service of G-od. This, he said derisively, was 
in order to remind them of the perfection of their 
state of life, and oblige them to practice evangelical 
poverty. 

He plundered the churches, and used the spoils 



196 HISTORY OF THE CHURCH. 

for the adornment of the pagan temples, which he 
had rebuilt at the expense of the Christians. The 
priests also suffered many indignities, being im- 
prisoned and tortured in order to force them to give 
up the sacred ornaments of their respective churches ; 
and they were insulted and calumniated without 
being allowed the slightest defense. The churches 
were pillaged, desecrated or demolished ; the tombs 
of the saints opened, their bones dishonored, and 
their ashes scattered to the winds. The wily Empe- 
ror endeavored to win over the lukewarm Christians 
by specious promises ; the faithful who resisted these 
snares were regarded as enemies of the State, whereas, 
those who sacrificed their consciences to the love of 
riches were loaded with honors. Apostacy was a sure 
path to every dignity, and the greatest talent and 
merit displayed by the Christians was of no avail at 
the imperial court ; apostacy concealed every crime, 
and sanctioned the most shameful outrages. Julian 
issued a law excluding the Christians from holding 
public offices, under the pretext that the Gospel for- 
bade them to use the sword ; deprived them of all 
their rights, and would not allow them any defense 
when called before the tribunals. " Your religion," 
said he, "prohibits all quarrels and dissensions." 

The cities that declared in favor of idolatry were 
assured of his protection, while those that remained 
faithful to Christianity were denied even common 
justice; refusing, as he did. to grant audiences to 
their deputies, and rejecting all their petitions. He 
forbade the Christians to teach the arts and sciences, 
for he knew that knoAvledge and learning served to 



JULIAN UNDERTAKES TO REBUILD THE TEMPLE. 197 

confound error, and defend the truth ; but the osten- 
sible pretext assigned was, that the Christians should 
remain in ignorance, and believe without reasoning. 
This species of persecution would, perhaps, have 
been more fatal to the Church, than were the cruel- 
ties of Nero and Dioclesian, if God, who always pro- 
tects His children, had not shortened the life of this 
prince, and destroyed his infernal project by annihi- 
lating its author. 



JULIAN UNDERTAKES TO REBUILD THE TEM- 
PLE OF JERUSALEM— HIS DEATH. 

A. D. 363. 

The Emperor Julian, while striving to overthrow 
the Christian religion, furnished a new proof of her 
divine origin, and of the truth of her doctrines. He 
was acquainted with the prophecies which announced 
the destruction of the Temple of Jerusalem, and 
declared its ruin irreparable, and he knew that Jesus 
Christ had predicted that not a stone should remain 
on a stone. In order to falsify the Holy Scriptures, 
he determined to rebuild the Temple, and, although 
an enemy of the JeAvs, he invited them to partici- 
pate in the enterprise ; promising to defray all the 
necessary expenses, and sending one of his most con- 
fidential officers, named Alypius, as his representa- 
tive, to hasten the execution of his commands. 

The Jews soon assembled from all parts of the 

country; and an immense number of workmen 

gathered on the site where the Temple had formerly 

stood. They cleared awav the rubbish and stones 

17* 



198 HISTOKY OF THE CHUKCH. 

and labored arduously to demolish the old founda- 
tions. Venerable men, delicate women, and little 
children lent their assistance in removing the ruins. 
Cyril, bishop of Jerusalem, however, laughed at their 
futile efforts, and loudly declared, that the time for 
the accomplishment of the Saviour's prediction had 
arrived, and their human plans would all be frus- 
trated by the hand of God Himself. Accordingly, 
when the foundations of the old Temple were demol- 
ished, a horrible earthquake destroyed all their labor, 
scattered the materials they had collected, overturned 
neighboring houses, and killed or wounded all the 
workmen. Although thus visibly punished for their 
presumption, the obstinacy of the Jews was not over- 
come ; and soon recovering from their fright, they 
again renewed their efforts. Then globes of fire 
issued from the earth, throwing back the stones the 
workmen were endeavoring to place on the walls, 
and consuming the iron tools. 

This terrible phenomena was renewed several 
times ; that it was the avenging power of God was 
evident from the fact of the fire reappearing when- 
ever the work was recommenced, only vanishing 
when all further attempt was abandoned. So won- 
derful an event astonished all the eye witnesses ; and 
a great many Jews and numerous Pagans confessed 
the divinity of Jesus Christ, and earnestly asked for 
baptism. The Emperor, blind in the midst of light, 
was disconcerted without being convinced. 

This extraordinary fact is incontestable, and is 
certified to by the unanimous testimony of ecclesias- 
tical writers of t:ie third century, and also by pagan 



JOVIAH PROTECTS CATHOLICITY. 199 

authors, such as Ammianus Marcellinus, etc. St. 
Gregory, of Nazianzen, and St. John Ohrysostom, 
spoke of it publicly in the presence of a vast audience, 
several of whom had witnessed the prodigy. A 
famous Kabbi, who wrote in the following century, 
although interested in suppressing the miracle, copied 
an account of the supernatural event from the Jewish 
archives. Julian himself acknowledged that he at- 
tempted to rebuild the Temple, and his silence con- 
cerning the obstacles which forced him to relinquish 
his undertaking is a tacit avowal of what is related 
by the historians of his time. 

THE EMPEROR JOVIAN PROTECTS CATHOLICITY. 
A. D. 363. 

Immediately after the death of Julian, the princi- 
pal officers of the army held a council, and unani- 
mously elected Jovian as Emperor. He was the com- 
mander of the imperial guards, and his personal 
qualities gained him universal esteem. Possessed of 
undisputed courage, he was capable of meeting critical 
emergencies with admirable coolness and judgment. 
As the Koman army was at that time in the interior 
of Persia, a man of this character was needed to hold 
the reins of government, and his attachment to the 
Christian religion inspired confidence and hope in 
the hearts of the faithful ; the following occurrence 
showed the strength and purity of his faith. 

When the Emperor Julian was preparing to make 
war upon the Persians, he summoned Jovian to his 
presence, and said to him in a peremptory manner : 



200 HISTORY OF THE CHURCH. 

"Sacrifice to the gods, or return me thy sword." 
Jovian unbuckled the weapon and presented it to 
the prince without the slightest hesitation. The 
Emperor, however, soon restored it, as he did not 
wish to lose the services of so distinguished an officer 
at a period when he most required his assistance. 
Before receiving the imperial insignia, Jovian assem- 
bled the whole army, and proclaiming himself a 
Christian, said that he would not command idola- 
trous soldiers whom the God of battles would not 
protect. The troops immediately cried out with one 
voice : " Fear not, Emperor, you command a Chris- 
tian army ! The most aged among us were instructed 
by the great Constantine, and the rest by his son ! 
The reign of Julian was of too short a duration to 
entirely alienate from the faith those whom he per- 
suaded to apostatize, and we all declare our faith in 
the Crucified Jesus, who died on the Cross for man- 
kind!" Jovian was much pleased with this noble 
answer; he readily assumed the sovereign power, 
placed himself at the head of his troops, and by his 
wise measures soon extricated the army from its 
critical position, and in a short time found himself 
once again in his own dominions. 

The pious Emperor then applied himself to the 
task of remedying the evils inflicted by Julian on 
the Church, and one of his first acts was to recall 
St. Athanasius from exile and re-establish him in 
his diocese. The letter containing the welcome 
intelligence expressed the profoundest veneration 
for the holy bishop and the sincerest sympathy for 
his unmerited sufferings. Athanasius once more 



JOVIAN PROTECTS CATHOLICITY. 201 

left his solitude and returned to Alexandria, where 
he was received with acclamations of joy and grati- 
tude by his loving children. His enemies, the 
Arians, endeavored to prejudice Jovian against the 
Saint, but their malicious efforts happily proved 
unsuccessful, as the esteem of the Emperor only 
increased in his regard, and Athanasius was often 
honored with the imperial confidence. In order to 
strengthen his faith, and preserve the pure doctrine 
of the Church, Jovian begged the holy prelate to 
send him a clear and precise exposition of the 
Catholic belief. Athanasius promptly acceded to his 
pious request, and wrote a lucid explanation of the 
faith of the Nicean council, and demonstrated plainly 
that the only means of obtaining a remedy for the 
evils which distracted the Church was by a perfect 
submission to the decrees of this council. 

The Church began to breathe once more after so 
long a period of trial, and found in Jovian a pious 
son and valiant champion. The Emperor restored 
the rights and privileges of the acolytes, virgins and 
widows, and ordered the governors of provinces to 
protect the assemblies of the faithful, to honor the 
divine worship, and attend to the instruction of the 
people. The faithful, however, did not long enjoy 
this peace and calm, for Jovian's sudden death 
deprived them of a just and merciful sovereign, and 
the Church of a zealous defender. 



202 HISTORY OF THE CHURCH. 

VALENS RENEWS THE TROUBLES OF ARIANISM. 
A. D. 367. 

Valentinian, who was elevated to the imperial 
throne after the death of Jovian, divided the empire 
with Valens, his brother. The former was sincerely 
attached to the true faith, and the Church enjoyed 
perfect peace throughout his empire, but Valens, 
who ruled over the East, commenced a violent per- 
secution against the Catholics, and began by banish- 
ing St. Athanasius, who was always the principal 
object of hatred to the Arians and the first victim of 
their fury. The outrage offered the holy prelate was 
the signal for a general persecution. From that 
time the Catholics suffered all kinds of trials and 
shameful treatment ; their property was confiscated ; 
they were loaded with chains, and dragged to execu- 
tion without being allowed to utter a word of remon- 
strance or defense. Among many others is related 
the following instance : 

The faithful of Constantinople, refusing to believe 
that the Emperor authorized the persecutions, depu- 
tized eighty virtuous ecclesiastics to present a petition 
to the throne, demanding redress from their griev- 
ances. Valens listened to their representations, while 
he concealed his rage at their boldness; but when 
he dismissed them from the royal presence, he com- 
manded Modestus, prefect of the pretorium, to put 
them all to death. The prefect, fearing a revolt in 
the city, if they were publicly executed, sentenced 
them to exile, and placed them on board of a ship, 
which was to conduct them to their destination. But 



THE TKOUBLES OF AEIAXISM RENEWED. 203 

this wicked man, dreading the imperial displeasure, 
privately instructed the captain of the vessel to set it 
on fire as soon as they were out of sight of land, and 
all the eighty priests perished either by fire or water. 

Hearing of the sufferings of the Eastern Church, 
the hermits resolved to lend her all the assistance in 
their power, and emerged from their loved solitudes 
in order to encourage their afflicted brethren. One 
of their number, a venerable saintly recluse, attracted 
the attention of the Emperor. " Whither goest thou ?" 
said the prince. " Why dost thou not remain in thy 
cell, instead of traveling through the cities, exciting 
our subjects to revolt, and disobedience of our man- 
dates ?" The recluse, sustained by an ardent zeal, 
boldly answered : " Prince, I remained in solitude as 
long as the flock of the Heavenly Shepherd were in 
peace ; but now that I see them about to fall a prey 
to ravening wolves, is it proper for me to dwell tran- 
quilly in my seclusion ? If I were a daughter, who, 
having retired to rest in my father's house, discovered 
an incendiary about applying a flaming torch to the 
paternal mansion, should I continue in quiet repose, 
and allow the house to be destroyed ? Should I not, 
rather, give the alarm, throw water on the burning 
structure, and use every effort to extinguish the con- 
flagration? This is now my purpose: thou hast 
kindled a fire in the house of the Lord: from my 
cell I descried the flames, and I have come to quench 
them." 

The Emperor could not answer this noble and 
generous speech, and even showed signs of relenting 
towards St. Athanasius, whom he permitted to return 



204 HISTORY OF THE CHURCH. 

to his diocese; but he was only prompted to this 
course for fear of irritating his brother Valentinian, 
who esteemed and respected the holy bishop. St. 
Athanasius, therefore, was once more restored to his 
see, and breathed his last in Alexandria, six years 
afterward, haying won the admiration and affection 
of the whole Church by his eminent virtues and 
severe trials. Five times had he been sent into pun- 
ishment, and five times recalled from exile during 
his eventful life. 



FEARLESSNESS OF ST. BASIL, BISHOP OF 
CESAREA. 

A. D. 370. 

Valens was unceasing in his endeavors to establish 
Arianism in his dominions, and traveled in person 
through several provinces in order to expel the 
Catholic bishops from their dioceses, but he invari- 
ably encountered generous defenders of the faith in 
all the cities and country places. 

St. Basil, bishop of Cesarea, in Cappadocia, was 
especially distinguished for his boldness and courage. 
This great prelate was an impregnable bulwark, 
defeating all the efforts of heresy against the faith. 
Before proceeding to Cesarea, the Emperor sent 
Modestus, prefect of the pretorium, to visit St. Basil, 
in the hope of winning over the Saint, or else so to 
intimidate him as to oblige him to receive the Arians 
into his Church. The prefect accordingly sum- 
moned the holy bishop to his presence, and appar- 
elled in all the insigniaof his rank, the higher in 



FEARLESSNESS OF ST. BASIL. 205 

the empire, ascended his tribunal surrounded by 
his lictors. Basil appeared perfectly composed and 
tranquil. 

The prefect at first was kind and gentle, and urged 
him to yield to the imperial wish, and admit the 
Arians to communion. This artful course proving 
unavailing, Modestus assumed a threatening air, and 
exclaimed in an angry tone : " Art thou not afraid 
of incurring the displeasure of Valens ? Dost thou 
think to oppose so great a prince, whose commands 
are obeyed by the whole world ? Can he not confis- 
cate thy possessions, condemn thee to banishment, 
and even deprive thee of life ?" " These threats do not 
terrify me," replied Basil, " he who has no property has 
nothing to lose ; unless thou deprivest me of these 
miserable garments I wear, and a few books, which 
alone constitute my wealth. As for exile I know of 
none, not being attached to any place. The whole 
earth belongs to G-od ; all parts are my country, or 
rather my temporary abode. With regard to death, 
I have no fear, it is but the passage from time to a 
blessed eternity, and I should hasten joyfully to the 
presence of the Lamb; having long renounced the 
world, and practiced many austerities, tortures can- 
not intimidate me; my body is so emaciated and 
feeble it could not endure much suffering ; the first 
blow of the executioner would terminate my life 
and trials." 

This sublime language, so new to the ears of a 

courtier, amazed the prefect, "No one," said he, 

"has ever spoken to me with so much audacity." 

"Bccauso," replied the holy prelate, "perhaps thou 

IS 



206 HISTORY OF THE CHURCH. 

hast never before encountered a bishop." The pre- 
fect was forced to admire this intrepid soul, superior 
to both promises and threats; he relinquished his 
efforts to gain the Saint's submission, and left Cesarea 
for the purpose of relating his unsuccessful mission to 
Valens." " Prince," said he to the Emperor, " we 
are conquered by one man. Smiles and frowns are 
equally unheeded by this bold Christian; violence 
is the only means left!" The Emperor, however, 
did not deem it advisable to follow this advice, as he 
was fearful of exciting the rage of the Cesareans, and 
the courageous prelate commanded his involuntary 
respect. 

ADMIRABLE COURAGE OF A CHRISTIAN WOMAN. 

Bishops and priests were not the only victims who 
suffered, during the persecution of the Emperor 
Valens, but persons of all ages and both sexes testi- 
fied their allegiance to Jesus Christ. The following 
is an example of the faith and courage of a Chris- 
tian woman : The bishop of Edessa had been ban- 
ished to a city of Mesopotamia, on account of his 
attachment to the Niccne doctrine, and a successor 
appointed by the Emperor governed his diocese. 
Valens had charged Modestus to compel the priests 
and deacons to receive the new bishop, and if they 
refused their consent, to send them into exile. 

Having convened an assembly of the clergy, the 
prefect endeavored to gain their acquiesence to the 
imperial commands; but one of the priests nobly 
responded, in the name of the whole meeting: "We 



COURAGE OF A CHRISTIAN" WOMAN". 207 

have a legitimate bishop, and we do not recognize 
any other !" They were all sentenced to banishment 
according to the royal order. The laity were encour- 
aged by the example of their pastor's refusal to ac- 
knowledge the usurper, and when the hour for public 
prayer arrived, left the city and assembled in a 
country place, where they performed their devotions. 
When the Emperor heard of these proceedings, he 
was much incensed against Modestus, and repri- 
manded him severely for not preventing these meet- 
ings, which he ordered him to disperse with his 
soldiers. 

Although opposed to Christianity, the prefect dis- 
liked vigorous measures, and secretly warned the 
faithful not to repair to the usual place of assembly, 
as he had been commanded by the Emperor to punish 
all he should find there. He hoped by this threat to 
frighten them into obedience, and thus appease the 
angry Valens; but the Christians only hastened 
more eagerly, and in greater numbers, to the ap- 
pointed place. In this emergency the prefect was at 
a loss how to act, but finally concluded to advance 
noisily with his troops toward the spot, in hopes 
that the faithful would receive timely intimation of 
their approach and disperse. 

In passing through the city, he saw a poor woman 
hurry out of her house, without even closing the 
door, holding a child by the hand, and suffering her 
mantle to drag carelessly on the ground, instead of 
fastening it, according to the custom of the country. 
In this guise she crossed through the file of soldiers 
that preceded the prefect, walking very rapidly, with- 



208 HISTORY OF THE CHURCH. 

out manifesting the least sign of fear. Modestus 
ordered her to stop, and asked her whither she was 
hastening. " I am hurrying/' said she, " to the field 
where the faithful are assembled." " Dost thou not 
know," exclaimed the prefect, "that a decree has 
been issued, sentencing all those who are found there, 
to be put to death ?" " I am perfectly aware of it," 
replied the woman, " and for that reason am eager to 
arrive there, fearing to lose the opportunity of win- 
ning a martyr's crown." " But why dost thou take 
thy child with thee ?" " That he may participate in 
my happiness, and, while still pure and innocent, 
enter into the Kingdom of Heaven," was her answer. 
Astonished at the woman's extraordinary courage, 
Modestus returned to the palace, and informed Va- 
lens of the occurrence, and persuaded him to re- 
nounce a useless enterprise, which, even if successful, 
would not redound to his glory. This fact is a 
sufficient illustration of the sentiments of the Chris- 
tians with regard to the schism. Always faithful to 
this precept of Jesus Christ : " I am the good Shep- 
herd ; and I know mine, and mine know me ;" they 
were ever submissive to the bishop appointed by the 
Church, ready to sacrifice all they held most dear, 
and even suffer death itself rather than recognize a" 
usurper. 

VALENS REPRIMANDED BY ST. BASIL. 

As the Feast of the Epiphany occurred during the 
Emperor's visit to Cesarea, Valens attended divine 
service at the church where St. Basil officiated. He 



VALE25TS REPEIMAXDED BY ST. BASIL. 209 

entered the building accompan : ed by all his guards, 
in order to astonish the holy bishop by the imposing 
spectacle. On beholding, however, the beautiful 
order and modest deportment of the immense con- 
gregation, the profound recollection of St. Basil, who 
was standing motionless before the altar, his eyes 
fixed on Heaven, his thoughts raised up to God, and 
the pious demeanor of the priests who surrounded 
the bishop, resembling angels rather than men, he 
was deeply impressed by the edifying sight, and stood 
transfixed with amazement. 

Overcoming his emotion, he presented an offering, 
but, as none of the attendants advanced to receive it, 
not knowing whether St. Basil would accept alms 
from a prince who had proved so hostile to Chris- 
tianity, the Emperor was so much affected that he 
nearly fell to the ground, and was obliged to be 
supported by one of the priests who observed his 
weakness. The holy prelate deemed it advisable on 
this occasion to relax the strictures of ecclesiastical 
discipline and consented to receive the imperial 
offering. Valens became more lenient toward the 
Christians, and endeavored to win over St. Basil, by 
sending magistrates, officers of the army, and other 
distinguished personages to converse with him ; he 
finally summoned the holy bishop to his presence, 
who spoke to him with apostolic courage, and he 
even silenced a courtier who addressed some insult- 
ing remark to the Saint. This conference proved 
very advantageous to Basil, and the Emperor donated 
him a piece of ground for founding an hospital in 
Cesarea; but the Arians soon perverted the royal 
18* 



210 HISTOltY OF THE CHURCH. 

mind and induced him to alter his intentions; and 
Valens was about to banish St. Basil, when his son 
was attacked with a violent fever, which the physi- 
cians could not abate. 

The Emperor, convinced that this illness was a 
just punishment of his wicked designs against St. 
Basil, sent for the holy prelate. No sooner had the 
Saint entered the palace than the young prince began 
to recover, and the bishop assured Valens the child 
would not die if he promised to instruct him in -the 
Catholic doctrine. This condition being accepted, 
he knelt and prayed, and the child was immediately 
cured ; but the Emperor was not faithful to his word, 
and allowed an Arian bishop to baptize his son, who 
was again taken ill and died in a short time. This 
affliction did not soften the obdurate heart of Valens, 
and the holy prelate was a second time condemned 
to banishment ; but when about to sign the sentence, 
the pen fell three times from his hand and he was so 
much agitated that he was unable to trace a single 
character. Finally the wrath of God descended on 
the head of this impenitent prince, who perished in 
battle, and whose body was never recovered, it being 
believed that he was carried in a disabled condition 
to a cottage, which was burned by his enemies. 

VIRTUES OF ST. GREGORY OF NAZIANZEN". 

St. Basil was united by a tender friendship to St. 
Gregory of Nazianzen, who was a zealous and ardent 
defender of the faith. This intimacy, which com- 
menced during the period of their studies in Athens, 



VIRTUES OF ST. GREGORY OE KAZIA^ZEX. 211 

lasted until the end of their lives. " We were both 
animated by the same desire," says St. Gregory in his 
beautiful account of this holy union ; "we were stead- 
fast in the practice of virtue, and strove to render our 
friendship eternal by preparing earnestly for a blessed 
immortality; we exercised a pious vigilance over 
each other, had no intercourse with dissipated com- 
panions, but visited those students, who, by their 
modesty, circumspection and wisdom, sustained and 
encouraged us in the practice of holiness and sanc- 
tity ; knowing that a bad example, like a contagious 
disease, is easily communicated. "We were acquainted 
with but two roads in Athens, the one leading to the 
Church, and the other to the schools; being per- 
fectly ignorant of those which conducted to worldly 
feasts, spectacles and public games." 

What more beautiful example can be proposed to 
youth than the edifying lives of these young Saints ? 
Happy those, who, while still in the morning of life, 
form virtuous and pious friendships, thus escaping 
the evil influence of the vain and worldly votaries 
of fashion! St. Gregory of Nazianzen passed the 
greater part of his life in solitude, to which he was 
much attached ; he was drawn from his retirement 
by St. Basil, and elevated against his wishes to the 
episcopacy, and was sent about the year 379 to 
Constantinople, to assume the government of that 
diocese, and oppose the progress of Arianism, which 
was making rapid strides in that great city. 

His virtues, learning and eloquence all promised 
success, and he had the boldness to attack the 
heresy in the very abode of the Emperor who pro- 



212 HISTOKY OF THE CHURCH. 

tected it. Gregory bore the greatest insults with 
meekness and patience ; was charitable to all, led a 
penitential, austere life, weeping over his sins, and 
preparing by prayer and meditation on the Holy 
Scriptures for the exercise of the holy ministry. This 
deportment, so worthy of a bishop, won him the affec- 
tion of the people of Constantinople, who soon 
learned to respect and venerate so saintly and learned 
a man. His extensive knowledge of the Bible, acute 
judgment, brilliant imagination, wonderful facility 
of expression, and pure, concise style of preaching, 
excited the admiration of the whole city. Truth 
found in him a zealous defender, and the faithful a 
bright example of every virtue ; but the little regard 
he entertained for the great, and the jealousy his 
talents excited, were the cause of so many trials to 
him, that he determined once more to seek retire- 
ment, and he hastened to his loved seclusion, which 
now possessed new charms for him, as he wrote to 
one of his friends : " I cannot sufficiently prize the 
happiness my enemies have procured me ; they have 
delivered me from a fiery furnace by relieving me 
of the cares and responsibilities of a bishopric." 

The discourses of this holy Doctor constitute the 
greatest portion of his writings. Nothing is more 
sublime, more noble or more worthy of the grand 
mysteries of the Catholic faith, than these admirable 
sermons, which have acquired for St. Gregory the 
title of "the Theologian" of the Church of God. 



THE MACEDONIAN HERESY. 213 

THE MACEDONIAN HERESY. 

The death of Valens terminated the outrages 
which Arianism, supported by the imperial authority, 
had committed in the East ; but from the bosom of 
this heresy sprang another, which was also contrary 
to the dogma of the Holy Trinity, as it attacked the 
divinity of the Holy G-host. The author of this new 
scandal was Macedonius, a semi-Arian, who had 
usurped the diocese of Constantinople. For several 
years the new doctrine was hidden under the cloak 
of Arianism, and had not attracted much attention 
during the great troubles occasioned by this factious 
sect. 

From the beginning of the reign of Valens, how- 
ever, St Athanasius, who was ever watchful over the 
interests of the faith, had received an intimation of 
the impending evil, and wrote an able treatise refut- 
ing the wicked heresy. The holy Doctor proves in 
this document that the Church has always believed 
and taught the existence of three persons in One God, 
that the Holy Trinity has but one and the same 
nature, and is but One and the same God. He shows, 
by the Holy Scriptures, that the Holy Ghost is God ; 
that His attributes of sanctity, vivifi cation, immuta- 
bility and infinity belong to God alone, and con- 
cludes the eloquent defense by affirming that all his 
arguments are based on the doctrine of the Apostles. 
When the Arian influence began to decline, the 
Macedonians rose in favor and appeared under a 
new guise. Their morals were pure, their exterior 
very grave and their life austere ; and as the popu- 



214 HISTORY OF THE CHURCH. 

lace were deceived by this appearance of piety, the 
Macedonians formed a large and powerful party in a 
short time in the city of Constantinople. 

This new heresy extended as far as Thrace, Bithy- 
nia, and the Hellespont. The Emperor Theodosins, 
the successor of Valens, was distinguished in the 
beginning of his reign for his zeal in arresting the 
progress of error. This prince, who, by his daring 
exploits, and especially through his fervent piety 
and ardent love for the Church, has merited the title 
of Great, shortly after his baptism published a cele- 
brated law, in which he declares that communion 
with the Roman Church is a sure mark of Catho- 
licity. "We desire," said he, "all our subjects to 
profess the religion taught the Romans by the Prince 
of the Apostles, whose present successor is the Pon- 
tiff Damasus ; that, according to the doctrine of the 
Gospel and teaching of the Apostles, we may believe 
in the divine nature of the Father, the Son and the 
Holy Ghost, equal in majesty and power, being one 
adorable Trinity. We declare those who accept this 
pure doctrine to be Catholics, and designate those 
whose rash and shameful impiety we condemn, by 
the ignominious title of heretics, and command that 
their places of meeting shall not be honored with the 
name of church, lest we incur the divine wrath." 

In fine, the Catholic faith is the one taught by 
Jesua Christ, proclaimed by the Apostles, and pre- 
served intact by the Fathers of the Church. The 
Church is founded on this faith, and whosoever 
departs from it, is not a Catholic but a heretic. The 
true religion is older than any of the heresies ; tho 



ECUMENICAL COUNCIL OF CONSTANTINOPLE. 215 

Apostles lived before the authors of these sects 
appeared ; truth precedes error ; in a word, the really 
divine doctrine is the one which was received the 
first; those which have subsequently arisen are 
necessarily false, and unworthy of credence. 

ECUMENICAL COUNCIL OF CONSTANTINOPLE. 
A. D. 381. 

Theodosius was aware that a stronger power than 
the imperial authority was necessary, to effect a com- 
plete reunion of all parties, and, on his accession to 
the throne, he determined, like the great Constan- 
tine, to convene a universal council, but waited until 
peace was restored befere executing his design. He, 
therefore, wrote to all the Eastern bishops, inviting 
them to repair to Constantinople, which was the city 
appointed for the assembly, as he wished to attend 
the sessions in person. The necessary arrangements 
for the reception and entertainment of all the 
bishops were made, and Theodosius was not less 
lavish in his preparations for their comfort during 
their sojourn, than Constantine, who spared no ex- 
pense in his generous hospitality toward the prelates, 
who assisted at the council of Nice. 

The bishops hastened from all parts of the East, 
to the number of one hundred and fifty. Meletius, 
bishop of Antioch, was to preside over this august 
assembly. The Emperor was very desirous to see 
him, not only on account of his reputation for 
sanctity, but also because of a dream, in which he 
had seen him presenting him a sceptre with one 



216 HISTORY OF THE CHURCH. 

hand and the crown with the other. The Emperor 
entertained the warmest feelings of respect and ven- 
eration for the holy prelate, from the time of this 
vision, although he had never met him. As soon as 
the bishops arrived they proceeded in a body to the 
royal presence ; as the Emperor wished to ascertain 
whether he could recognize Meletius among the 
others, he would not allow him to be pointed out, 
and the features of the venerable man being indeli- 
bly impressed on his mind, he immediately discov- 
ered him in the crowd, and, hastening toward him, 
embraced him with respect and tenderness, rever- 
ently kissing the hand which had crowned him in 
advance. Theodosius then entreated all the bishops 
to seek the most effectual means of restoring peace 
to the afflicted Church, promising to support their 
decisions with the imperial authority. 

The council was opened with a great deal of 
solemnity. The proceedings began by attempting 
to reclaim the Macedonians, the Emperor himself 
exhorting them to return to the faith and commu- 
nion of the Church; but they absolutely refused, 
and withdrew from the council, thereby publicly 
avowing themselves heretics. The decrees of the 
council of Nice were approved, and in confirming 
the Nicene creed a few words were added, in order 
to explain more fully the Incarnation of the Son of 
God, and the divinity of the Holy Ghost. In speak- 
ing of the Incarnation, this creed said : " He came 
down from Heaven, was incarnate, and was made 
man ; suffered, rose again the third day, ascended 
into Heaven, and will come to judge the living and 



ECUMENICAL COUXCIL OF CONSTANTINOPLE. 217 

the dead." The creed of Constantinople adds : " Who 
for us men, and for our salvation, came down from 
Heaven, and was incarnate by the Holy Ghost of the 
Virgin Mary, and was made man. He was crucified 
also for us, suffered under Pontius Pilate, and was 
buried. He rose again, according to the Scriptures, 
and ascended into Heaven, and sitteth at the right 
hand of the Father ; and he shall come again with 
glory, to judge both the living and the dead, of 
whose Kingdom there shall be no end." With 
regard to the third person of the Holy Trinity, the 
Nicene creed explained the doctrine in these few 
words: "We believe in the Holy Ghost," That of 
Constantinople, on account of the Macedonian her- 
esy, says : "And we believe in the Holy Ghost, the 
Lord and life-giver, who proceedeth from the Father 
and the Son, who, together with the Father and Son, 
is adored and glorified, who spake by the prophets." 
The Emperor Theodosius accepted this decree as 
issuing from the mouth of God Himself, and made a 
law commanding the immediate execution of all the 
decisions of the Council. Although this assembly 
was only composed of the Eastern bishops, neverthe- 
less the approbation of the Pope and the Western 
prelates caused it to be recognized as an Ecumenical 
council. 

19 



218 HISTOKY OF THE CHURCH. 

CLEMENCY OF THEODOSIUS. 
A. D. 387. 

Theoclosius was naturally impetuous and easily 
moved to anger, but his piety enabled him to restrain 
his temper. A revolution broke out in Antioch, be- 
cause a tax which the people hated had been imposed 
upon them. The populace, in their mad frenzy, 
threw down the statues of the Emperor and Empress, 
and dragged them in contempt through the streets. 
On being informed of this outrage, Theodosius flew 
into a violent passion, and in the heat of his anger 
threatened to destroy the city and bury the inhabit- 
ants under the ruins. Becoming cooler, however, he 
appointed two commissioners to inquire into the dis- 
turbance, investing them with authority to condemn 
the guilty to death. Meanwhile the people became 
conscious of their great crime against the imperial 
dignity, and dreaded a well-merited punishment, not 
daring to leave their homes, and constantly fearing 
a summary execution. 

Flavian, bishop of Antioch, was plunged in the 
deepest affliction at the conduct of the infatuated 
mob, but his tender heart was filled with sorrow at 
the thought of their sad fate, and he passed whole 
days and nights in tears at the foot of the altar im- 
ploring the God of Mercy to soften the heart of the 
Emperor. Finally, this old man, more venerable on 
account of his sanctity than his years, sought the 
imperial presence in order to intercede with Theodo- 
sius in behalf of his culpable brethren. When he 
appeared before the Emperor, he did not advance 



CLEMENCY OF THEODOSIU3. 219 

toward the throne, but stood with his eyes east 
down, as though he were the sole criminal who had 
committed the outrage. Noticing his embarrass- 
ment, Theodosius approached him, and after recall- 
ing the favors he had generously lavished on the city 
of Antioch, added, after each recital: "And it is for 
conferring these benefits that I have merited such 
shameful insults ?" 

Flavian, overcome by his just reproaches, sighed 
deeply. " Prince," said he, " we deserve every chas- 
tisement ; destroy Antioch even to its foundations ; 
reduce the city to ashes and still we would not be 
sufficiently punished. Our grievous fault can, how- 
ever, be remedied ; thou canst imitate the goodness 
of God, who, although constantly outraged by His 
ungrateful creatures, grants pardon and forgive- 
ness to repentant sinners. Deign to overlook our 
offense, and we will owe our salvation to thee ; thy 
clemency will add a new luster to thy honor and 
glory. The infidels will exclaim : ' How great is the 
God of the Christian ! He raises men above weak 
human nature, and transforms them into Angels. 
Do not fear that exemption from punishment will 
corrupt other cities ; alas, our fate will terrify them ; 
the consternation into which we are plunged is the 
most cruel of punishments. Be not ashamed to 
listen to the prayers of a feeble old man, as God 
Himself speaks in my entreaties. He sends me to 
remind thee of the precepts of the Gospel, and to say 
to thee in His name : ' If thou wilt not forgive others, 
thy Father who is in Heaven will not forgive thee. 
Think of that terrible day when princes and their 



220 HISTORY OF THE CHURCH. 

subjects shall appear before the tribunal of supreme 
justice, and remember that thy sins will be par- 
doned through the merits alone of Jesus Christ, who 
suffered every insult and indignity at the hands of 
the ungrateful and perfidious Jews. ' " 

Theodosius was moved to tears by this eloquent 
appeal, and answered : " Can I refuse forgiveness to 
men like myself, when the Master of the world, over- 
whelmed with shame for love of us, prayed to His 
Father to have mercy on His cruel executioners? 
Go, Father, hasten to thy flock, restore calmness and 
tranquillity to the affrighted city of Antioch ; tell the 
offenders I grant them pardon, and entreat them to 
repair their error by future loyalty and respect for 
their lawful monarch. 

FALL AND REPENTANCE OF THEODOSIUS. 
A. D. 389. 

Theodosius shortly afterward forgot the modera- 
tion he had shown in the affair of Antioch, and 
allowed himself to be overcome by his natural im- 
petuosity of disposition. The city of Thessalonica, 
the capital of Illyria, revolted against its governor, 
who lost his life during the excitement. The news 
of this disturbance aroused the indignation of the 
Emperor, who immediately ordered a massacre of all 
the inhabitants of the city, without regard to age, 
sex, or condition. Seven thousand fell victims to 
this severe edict; St. Ambrose, bishop of Milan, 
wrote to the Emperor, who was in that city, and 
represented to him the crime he had committed, in 



FALL AXD REPEXTAXCE OF THEODOSIUS. 221 

condemning the innocent with the guilty; he ex- 
horted him to repentance; terminating his letter 
by warning him that he should not assist at divine 
service until he had expiated his grave offense. 

The Emperor, however, was deaf to this prohibi- 
tion, and at the customary hour proceeded toward 
the Church ; the holy bishop met him when within 
a few yards of the sacred edifice : " Go no further, 
Prince," cried he, " thou dost not yet feel the enor- 
mity of thy crime; reflect a moment — with what 
eyes dost thou look upon the holy Temple? Dost 
thou dare enter into the sanctuary of an angry God, 
thy hands still reeking with innocent blood ? Canst 
thou, a murderer, presume to receive the body of the 
Lord ? Withdraw, Theodosius, from these sacred 
precincts, and add not the crime of sacrilege to that 
of murder !" The Emperor strove to excuse his con- 
duct by quoting the example of David, who was 
guilty of adultery and murder. " Thou hast imitated 
him in his sin," said Ambrose, " imitate him in his 
repentance." 

Theodosius received this reprimand with senti- 
ments of humility and contrition, and returned to 
the palace, where he remained in seclusion for six 
months. The approach of the joyous festival of 
Christmas seemed to augment his grief. "Alas!" 
he exclaimed, " the Temple of God is open to the 
least of my subjects, and I am denied admission!" 
He sought the presence of the holy bishop, and 
with prayers and tears entreated him to grant him 
absolution. Ambrose replied, that he could not 
ftllow him to assist at the divine mysteries until he 
19* 



222 HISTORY OF THE CHURCH. 

had first performed a public penance, which condi- 
tion was cheerfully accepted by the contrite and 
repentant Theodosius. The Saint also commanded 
him to publish a law, suspending all sentences of 
death for thirty days; the Emperor immediately 
obeyed, and affixed the imperial signature to tbe 
decree, promising a faithful observance of the man- 
date. Then St. Ambrose, touched by his docility 
and ardent faith, pronounced the sacred words which 
restored the humble monarch to the communion of 
the Church, and permitted him to enter the holy 
Temple of the Lord, where Theodosius fell prostrate 
before the altar, bathed in tears, and striking his 
breast, uttered these words of David : " My soul hath 
cleaved to the ground ; quicken thou me according 
to thy promise." 

Touched by so great an example, the people min- 
gled their prayers and tears with the supplications 
of their prince ; and this mighty sovereign, whose 
violent rage had made his empire tremble, inspired 
the liveliest sentiments of compassion and love in 
the hearts of his subjects. St. Ambrose was deeply 
affected, and deemed it expedient to relax the strict 
ecclesiastical discipline, which granted absolution 
only at the time of death in cases of murder. The 
heartfelt contrition of the illustrious penitent was 
still more augmented by this act of clemency, and 
during the eight remaining years of his life, he con- 
tinued to evince the sincerest repentance. This 
great prince has always been reverenced by the 
Church, and religious authors cite the Emperor 
Theodosius as the model of Christian princes. 



SCHISM OF THE DOS ATISTS. 223 

SCHISM OF THE DONATISTS. 

The schism of the Donatists, which distracted the 
African Church for two centuries, commenced in 
the reign of Constantine. It was at first entirely 
unnoticed, but finally proved itself to be a most for- 
midable enemy to the faith. The schismatics began 
by inquiring if Caecilian, bishop of Carthage, was 
legitimately ordained ; and several prelates, headed 
by Donatus, on the pretense that his ordination was 
not valid, refused to recognize Caecilian as their lawful 
bishop. The affair was referred to the Pope, who 
decided in favor of Caecilian, whose innocence he 
proclaimed, and this judgment was subsequently 
confirmed by decree of the Emperor Constantine. 
Donatus and his partisans, however, absolutely re- 
fused to submit to the sentence, and fomented the 
disturbance by appointing another bishop of Car- 
thage, and sending letters to all parts of Africa, 
warning the faithful against acknowledging Caeci- 
lian as the lawful incumbent. 

This unhappy division was the cause of innumer- 
able evils in Africa. The sentence of excommuni- 
cation pronounced by the Church against her rebel- 
lious children, did not terrify the Donatists, w T ho 
were desirous of separating from her, and thus form 
a distinct society ; so that this punishment passed 
unheeded, by men who sought only to destroy the 
unity of the Church. The schismatical party in- 
creased imperceptibly, awl. when sufficiently strong, 
committed the most horrible acts of violence. In 
fine, the obstinacy of the Donatists degenerated into 



224 HISTORY OF THE CHURCH. 

perfect fury; they took forcible possession of the 
churches, drove away the bishops, and destroyed the 
altars and sacred vessels. Their impiety went so far 
as to rebaptize, against their will, those who had 
been baptized in the Catholic church. If the faith- 
ful refused to receive a second baptism from their 
sacrilegious hands, they were treated in the most 
barbarous manner. Not satisfied with using every 
species of torture, these wretches were so inhuman 
as to pour vinegar and lime into the eyes of their 
victims. It is related that, on one occasion, they 
rebaptized forty-eight persons, who had not strength 
to endure the torments. 

The Catholic bishops, at first, only opposed mild- 
ness and patience to the cruelties of the schismatics, 
hoping by these lenient measures to reclaim their un- 
fortunate brethren. St. Augustine, bishop of Hippo, 
who afterward became so celebrated, labored assidu- 
ously to create a better feeling and reunite the con- 
tending parties. He succeeded in converting a great 
number, but the majority only became still more 
infuriated, and even endeavored to seize the person 
of the holy bishop. One day he nearly fell into their 
hands, and would have perished but for a blunder of 
his guide, who, inadvertently, strayed from the street 
where the assassins were concealed. Their audacity 
daily increased, and the Catholic bishops deemed it 
necessary to solicit the protection of the Emperor, 
who issued a severe law against these sectarians, for- 
bidding them under pain of death to hold public 
assemblies. 



CELEBRATED CONFERENCE AT CARTHAGE. 225 



CELEBRATED CONFERENCE AT CARTHAGE — 
TERMINATION OF THE SCHISM. 

A. D. 411. 

The Catholic bishops, who were more anxious for 
the conversion than for the punishment of the 
Donatists, entreated the Emperor to employ milder 
measures, and proposed to try the effects of a confer- 
ence, to which Constantine finally consented. All 
the African bishops, Donatist as well as Catholic, 
received orders to repair to Carthage, so that prel- 
ates chosen from both parties could confer together. 
The tribune Marcellin was appointed by the Emperor 
to maintain order and tranquillity. On the sixteenth 
of May, in the year four hundred and eleven, this 
celebrated conference was inaugurated. Seven bish- 
ops were selected from each side to discuss the affair, 
and four ecclesiastical notaries appointed to record 
their proceedings. 

When these preliminaries were satisfactorily ar- 
ranged, the Catholic bishops gave an admirable 
example of moderation and generosity, proclaiming 
verbally and by writing the following magnanimous 
promise : " If our adversaries gain the advantage 
over us in this conference, we consent to resign our 
office and submit to their guidance ; if, on the con- 
trary, the Donatists being conquered, return to the 
Church, we will share the episcopal dignity with 
them. If, however, the faithful object to the unusual 
sight of two bishops in one diocese, we will retire and 
leave them in undisturbed possession of our sees. 
We can work out our salvation by living as simple 



226 HISTORY OF THE CHURCH. 

Christians ; and therefore, if the resignation of our 
office will promote the spiritual welfare of the faith- 
ful, we will cheerfully retire." 

Among nearly three hundred Catholic prelates 
who assisted at this conference, only two at first 
objected to this generous resolution; but they soon 
concurred in the general opinion. St. Augustine, 
who was the instigator of this movement, was not 
only one of the seven chosen by the Catholic bishops 
to defend the cause of the Church, but the six others 
depended on him to refute the sophistries of the 
Donatists. The most perfect order was maintained 
in this celebrated conference, which lasted three 
days. 

St. Augustine proved incontestably that there could 
be no legitimate reason for separating from the Cath- 
olic Church, and eloquently depicted the criminality 
of those who endeavored to destroy her unity. He 
demonstrated the necessity of being in communion 
with our holy Mother the Church, without which 
there is no hope of salvation ; because, outside of this 
One, Only, Church, there can be no true sanctity or 
real holiness ; that the true Church, the spouse of 
Jesus Christ, is, according to His divine promise, 
spread over the whole world, and not confined to an 
obscure corner of Africa ; that the good and bad are 
mingled together while on earth ; that the faithful 
should avoid all participation in the crimes of her 
unworthy children, but not separate exteriorly from 
them. God rewarded the zeal of the holy Doctor. 
Those ecclesiastics who still retained a love for truth, 
and the people, who were informed of the proceedings 



THE PELAGIAN HERESY. 227 

of the conference, were finally convinced by his able 
arguments, and from 
turned to the Church. 



arguments, and from that time great numbers re 



THE PELAGIAN HERESY. 
A. D. 412. 

The schism of the Donatists had quietly disap- 
peared, when the Church was attacked by new 
enemies, who caused her much sorrow and grief. 
Pelagius, a native of Great Britain, was the author 
of the heresy ; he was a subtle, artificial and hypo- 
critical character, and without changing his opinion 
could use different modes of expression, and thus 
deceive the unwary. He went to Rome, and there 
introduced a new doctrine, the offspring of inordi- 
nate pride, denying, as he did, original sin, and 
salvation through the merits of the Kedeemer. He 
dared not explain himself openly at first, for fear of 
exciting opposition, by combating the ancient and 
universal belief of the Church; but, in order to 
gradually prepare the people for the reception of his 
wicked doctrine, he clothed his errors in equivocal 
and artful language. He attached to himself a 
disciple, named Celestius, who greatly contributed 
toward the extension of this impious sect. Celes- 
tius proceeded to Africa, and, being of a bolder and 
more . enterprising nature than Pelagius, taught 
openly, in direct opposition to the doctrine of St. 
Paul, that the sin of our first parents is not com- 
municated to their descendants, and that man, with- 



228 HISTORY OF THE CHURCH. 

out supernatural grace, can, by his own power, obey 
the commandments of God. 

This new profanity caused many disturbances. 
St. Augustine in learned treatises admirably refuted 
it, and proved by the express words of Scripture, 
and by the sacrament of infant baptism, that we are 
all born in original sin ; quoting the beautiful prayer 
which emanated from the divine lips of a Grod-man 
as conclusive evidence of our daily need of grace, to 
direct and aid our will in all that appertains to the 
salvation of our immortal souls. Celestius was 
therefore condemned at Carthage, and excluded from 
all ecclesiastical communion. 

In the meantime, Pelagius, who had proceeded to 
Palestine, and succeeded by his dissimulation and 
falsehoods, in deceiving the bishops of that country, 
becoming bolder, sent his apology to St. Augustine, 
in which he boasted of the favorable opinion he had 
won in the East. This scandalous conduct excited 
the zeal of the African bishops, by whom two coun- 
cils were convened — one at Carthage, and the other 
at Milevis — in which were declared, according to 
the Catholic doctrine, that the sin of Adam had 
descended to his posterity, and that, without an 
interior grace w T hich inspires the love of virtue, we 
cannot perform any spiritual action conducive to 
salvation. 

The Fathers of these councils wrote to Pope St. 
Innocent, requesting him to confirm this decision 
by the authority of the apostolic See. The sovereign 
Pontiff replied to the synodical letters of the African 
bishops, approving of their zeal in preserving the 



INTRIGUES AXD OBSTINACY OF THE PELAGIANS. 229 

purity of the faith, and firmly establishing the old 
doctrine of original sin, and the necessity of super- 
natural grace for the worthy performance of all acts 
of Christian piety. He solemnly condemned Pela- 
gius, Celestius, and their followers, declaring them 
separated from the communion of the Church, unless 
they abjured their errors. 

After the publication of the pontifical decree, St. 
Augustine considered the affair terminated. " Kome 
has spoken/' says the holy Doctor; "the decision of 
the African bishops has been sent to the Holy See, 
the letters of the Pope, confirming it, have been 
received; the controversy is finished, and may it 
please God to exterminate the error as well I" 

INTRIGUES AND OBSTINACY OF THE PELAGIANS. 

The desire of St. Augustine was not gratified, the 
error continuing to exist, notwithstanding the con- 
demnation it had received. Pelagius and his followers 
refused to submit to the sentence pronounced against 
them, and strove to efface in the eyes of the world 
their disgraceful defeat. Pope Innocent, who had 
condemned them, was dead, and Pelagius wrote in a 
forcible and respectful manner to his successor, 
Zozimus, in order to prove his innocence. Celestius 
then repaired to Rome, and presented an artfully 
worded confession of faith to the Pontiff, promising 
to abjure all that the Holy See anathematized. 

The new Pope asked him several questions, to 
which Celestius replied with that appearance of 
simplicity and candor, deceit can so well assume. 
20 



230 HISTORY OF THE CHURCH. 

Zozimus did not pursue his investigations, but pro- 
nounced him innocent ; not that he approved of his 
errors, but because this imposter had previously 
declared himself willing to abide by the judgment 
of the Holy See. Zozimus wrote a letter to the 
African bishops, in which he appeared convinced of 
the sincerity of Pelagius, and spoke a little reproach- 
fully of their conduct in his regard, without, how- 
ever, uttering a word in favor of the heresy. 

The African prelates immediately saw that the 
Pope had been deceived by these artful impostors, 
and hastily convened a numerous council. Two 
hundred and fourteen bishops composed the assem- 
bly ; they gave a more minute account of the schism, 
explained all that had taken place in Africa, exposed 
the venomous doctrine concealed under the profes- 
sion of faith, as well as the hypocrisy of the heretics, 
and they drew up certain canonical laws which they 
sent to Eome, accompanied by a letter expressed in 
these terms: "We have decreed that the sentence 
pronounced by Innocent against Pelagius and Celes- 
tius is in full force, until they frankly acknowledge 
that the grace of Jesus Christ is necessary, not only 
to know, but in order to follow, the paths of right- 
eousness, as without this supernatural aid we can 
neither think, say, nor perform any pious thought, 
word, or action. The vague submission of Ce]estius 
to the Holy See is not sufficient reparation for the 
scandal he has caused ; he must anathematize, with- 
out the least equivocation or ambiguity, whatever is 
at all doubtful in his profession of faith, lest some 
may infer — not that the schismatic has abandoned 



ERRORS OP THE SEMI-PELAGIANS. 231 

his errors, but that the Holy See has approved of 
them." 

These representations produced the desired effect. 
Zozimus attentively examined the whole affair, and, 
becoming convinced of the deception of Celestius, 
pronounced a sentence which confirmed the de- 
cisions of the African bishops and condemned Pela- 
gius and his followers. This decree was received 
with respect and obedience by the whole Christian 
world ; but the heretics then showed the insincerity 
and falseness of the promises they had previously 
made to the sovereign Pontiff. They appealed from 
the judgment of the Pope to a general council, but 
St. Augustine opposed them, and asserted that the 
assembled Church would only ratify the decision of 
Zozimus and the African bishops ; that the heresy 
was sufficiently condemned; and that no further 
examination was needed, but, on the contrary, every 
effort should be made to repress the schism. The 
Emperor Honorius approved of this decree, and 
pronounced a sentence of banishment against those 
who obstinately persisted in countenancing the 
condemned doctrine. 

ERRORS OF THE SEMI-PELAGIANS. 

The Pelagian heresy was gradually extinguished, 
but from its ashes arose another sect, which softened 
all that was most revolting in the first, and adopted 
a medium course between the doctrine of Pelagius 
and the orthodox faith. This milder form of error 
was introduced by some priests of Marseilles, who 



232 HISTORY OF THE CHUKCH. 

were called Semi-Pelagians. They attributed the 
commencement of faith and the first good impulses 
of the human heart to free will. According to their 
teachings, God, in consequence of these holy emo- 
tions, gives an increase of faith, and the grace to per- 
form good works. Thus the Semi-Pelagians, like 
the Catholics, admit original sin, and the necessity 
of an interior grace to practice virtue, but they con- 
tended that man could merit this grace by a com- 
mencement of faith and a first good emotion, of 
which God is not the author. 

St. Augustine ably refuted this pernicious error, 
and directed all his zeal against this insidious heresy. 
He composed two works on this subject, in which 
he clearly shows, that not only the increase, but 
even the beginning, of faith is a gift of God ; that 
the first movements of grace cannot be founded on 
our own merits, and do not emanate from us in any 
way whatever. To prove this, he quotes several 
passages from the Bible, which teach that it is God 
Himself, who directs the human will and disposes 
it to good, and he also dwells particularly upon these 
words of the Apostle: "What have you that you 
have not received?" words clearly showing that 
man has need of the grace of God in order to com- 
mence and perform good actions conducive to salva- 
tion ; that God does not call men because they are 
righteous, but that they may become righteous. He 
affirms, that the Church has always declared, in her 
prayers, that she expects divine mercy, not in con- 
sequence, however, of any intrinsic merit of ours, 
and that grace would cease to be grace were it not 



ERRORS OF THE SEMI-PELAGIAXS. 233 

gratuitous. Finally, lie demonstrates this truth by 
the baptism of infants, who are called to this grace 
without any merit of theirs; "for," said he, '-where 
is the faith or good works of these infants ? " 

The Pope St. Celestin, hearing of the erroneous 
doctrine of the priests of Marseilles, condemned 
them, and declared, in opposition to their heretical 
teachings, that God operates in such a manner in 
the human heart that a holy thought or pious de- 
sire — in short, every good emotion, is of a super- 
natural nature; and that if we are capable of a 
meritorious action it is through the merits of Jesus 
Christ, without whom we can do nothing. 

These disputes were at length terminated by the 
celebrated canon of the second council of Orange, 
over which presided the illustrious St. Cesarius of 
Aries, and is expressed in these words : " If any one 
says that either the increase or commencement of 
faith, and the first good impulses of the heart, by 
which we believe in Him who justifies the sinner, is 
not the effect of supernatural grace, but a natural 
tendency toward good, he contradicts the belief of 
the Apostles themselves, since St. Paul says : ' "We 
are confident that He who has commenced the good 
work in you, my brethren, will perfect it until the 
day of Our Lord ;' and again : ' You have received 
the grace to believe in Jesus Christ ; . . . it is by 
this grace that vou will be saved through faith which 
does not come from you, but is a gift of God.' " 
20* 



234 HISTORY OF THE CHURCH. 

ST. JEROME. 

St. Jerome, one of the most illustrious Doctors of 
the Church, united with St, Augustine in combating 
the Pelagian heresy. Born in Dalmatia, of wealthy 
Christian parents, at a very early age Jerome 
showed so much aptness for learning, that his father 
considered it his duty to carefully cultivate this 
happy disposition, and accordingly sent him to Eome, 
where he made wonderful progress in his studies and 
oratory ; but, as the esteem and praise of men was 
rather the object of his wishes than any desire of 
advancing in the way of salvation, God permitted 
him to fall into great excesses. He soon, however, 
returned to the path of virtue, and, toward the year 
374, retired into the desert of Chalcide, in Syria, a 
vast solitude scorched by the intense heat of the sun, 
but nevertheless inhabited by a few hermits, whose 
love of a penitential life led them to choose this 
wilderness for their abode. 

Seized with fear of the judgments of God, Jerome's 
only desire in leaving the world was to escape the 
divine anger, when suddenly Pelagius appeared in 
Palestine, and endeavored to promulgate his errors 
in that country. The holy recluse, alarmed at the 
danger which menanced the faith, strenuously op- 
posed the new doctrine. Pelagius became infuria- 
ted, and not only wrote in defense of his errors, but 
excited his followers against St. Jerome to such an 
extent, that they committed the most horrible acts 
of violence, attacking, plundering, and burning the 
monastery in which he resided. St. Jerome repaired 



ST. JEROME. 235 

to Antioch, where Paulinus, the bishop of that city, 
ordained him priest ; but he did not remain here, 
or become connected with any Church, as it was 
still his desire to lead a life of solitude and penance. 

Proceeding to Constantinople, he remained for 
some time with St. Gregory of 2s"azianzen, and, under 
the guidance of this able master, applied himself to 
the study of the Holy Scriptures. From thence he 
went to Rome, where Pope Damasus detained him, 
in order to reply to those who wished to consult his 
Holiness upon scriptural matter or points of moral 
theology. After the death of the Pontiff he returned 
to Palestine, and resided in Bethlehem ; here it was 
that the holy Doctor, in the enjoyment of his long- 
desired rest, wrote the greater number of those 
admirable works on the Holy Scriptures, which are 
of inestimable value to the Church. He also under- 
took to translate the Bible into Latin, adhering care- 
fully to the original text, and with this view, devoted 
himself to the study of the Hebrew language, receiv- 
ing lessons from a learned Jew, whom he converted, 
and who also became his disciple. He not only 
enriched the Church with a new translation, but 
also wrote treatises elucidating the meaning of the 
sacred volume. 

Several commentaries of St. Jerome are still ex- 
tant. In the preface of the one on the prophet Isaiah, 
who lived seven hundred years before our Lord, he 
says, that he not only regards Isaiah as a prophet, 
but also as an evangelist and apostle, as his prophe- 
sies contain an account of the whole life of our 
Saviour ; His being born of a virgin, His ignomini- 



236 HISTORY OF THE CHURCH. 

ous death, the glory of His Besurrection, and the 
establishment of His Church, throughout the world. 
"Isaiah," says this learned translator, "spoke so 
plainly of all these things, that he seems rather to 
record a history of past events, than to predict what 
was to be accomplished in the future." 



VIRTUES AND SUFFERINGS OF ST. JOHN 
CHRYSOSTOM. 

A. D. 407. 

At this period St. John Ohrysostom, archbishop 
of Constantinople, rendered glory to God by his 
apostolic zeal in the reformation of the clergy and 
inhabitants of that great city. He boldly repri- 
manded the inordinate love of riches, the luxurious 
habits of the women, and the overweening pride of 
the great. The court itself did not escape his vigi- 
lance, and he frequently reminded the Emperor and 
his wife Eudoxia, of the weighty obligations of their 
high position. This courageous conduct made him 
powerful enemies ; the Empress especially was dis- 
pleased with a sermon in which she imagined that 
he alluded to her. She sought for means of revenge, 
and, in the person of Theophilus, bishop of Alexan- 
dria, found a willing instrument to carry out her 
plans. St. Chrysostom was accordingly deposed and 
exiled, but the very next day a terrible earthquake 
occurred in Constantinople, which was regarded as 
an evidence of divine wrath. 

Eudoxia herself was so much alarmed, that she 
implored the Emperor to recall the holy bishop, who 



SUFFERINGS OF ST. JOHX CHRYSOSTOM. 237 

returned in triumph to the city. A new disturbance, 
however, soon arose ; a silver statue of the Empress 
had been erected near the principal church of Con- 
stantinople ; and public games, interspersed with 
superstitious practices, were celebrated in its vi- 
cinity. The holy bishop preached against this 
irreligious custom, which sermon exasperated Eu- 
doxia to such a degree that she determined upon the 
ruin of the holy prelate ; she deposed and banished 
him to Cucusus, a small city in Armenia; having 
chosen this barren country in order to make the 
Saint feel the full weight of her anger. The jour- 
ney occupied seventy days, and was attended by 
many hardships and inconveniences, occasioned by 
his ill health and the harshness of the soldiers who 
accompanied him. As soon as he recovered, St. 
John labored still more zealously for the welfare of 
the Church ; instructing the people of the country, 
assisting the poor and ransoming the captives. His 
enemies, although successful in their efforts against 
him, became jealous of his good works, and banished 
him to Pythyont, an obscure city on the extreme 
borders of the empire, and near the eastern shore of 
the Euxine sea. He was conducted to this new 
place of exile by two brutal soldiers, who treated 
him in the most cruel and violent manner, for a 
reward had been promised them if the Saint died on 
the journey. 

The holy bishop, weak and exhausted, finally 
sank under so many sufferings ; and after a toilsome 
march of three months, arrived near Comana, in 
Pontus, and was attacked with a malignant fever, 



233 HISTORY OF THE CHT7KCH. 

which obliged him to stop in that city in the pres- 
bytery of St. Basiliscus, bishop and martyr. That 
night Basiliscns appeared to him and said : " Cour- 
age, my brother, to-morrow we will be together." 
The next day the Church lost one of her holiest 
bishops and most illustrious Doctors. His extra- 
ordinary eloquence, which equaled the most cele- 
brated orators of antiquity, won for him the surname 
of Chrysostom, or the " Golden Mouth." 

THE NESTORIAN HERESY. 

The spirit of error, after attacking the mystery of 
the Holy Trinity, the doctrine of original sin and 
that of grace, strove to undermine the belief in the 
mystery of the Incarnation. The Church had 
always taught that Jesus Christ is the Word made 
flesh, and that accordingly, there are two natures 
and but one person in Jesus Christ ; whereas, Nes- 
torius, Patriarch of Constantinople, declared there 
were two persons in the Son of God. Not venturing 
to openly assail the Catholic doctrine, he pursued 
another plan, and said that the Blessed Virgin Ought 
not to be called the Mother of God, but simply the 
Mother of Christ, thus distinguishing between the 
person of Christ and that of the Word. 

This impious heresy, entirely contrary to the faitli 
and tradition of the Church, greatly scandalized the 
clergy and laity. The first time this blasphemy was 
proclaimed in Constantinople, the faithful left the 
Church in order to show their disgust for the sacri- 
legious Xestorius. Thus the voice of faith is always 



THE NESTORIAX HERESY. 239 

raised in opposition and condemnation of every 
heresy, that is to say, whenever the doctrines of the 
Church, are attacked. Nestorius, who was in favor 
at court, endeavored to influence the Emperor, and 
by this means promulgate his errors ; but Cod pro- 
vided a remedy against the danger which threatened 
the Church, in the person of an illustrious defender 
of the dogma assailed. St. Cyril, bishop of Alexan- 
dria, was the invincible bulwark which Providence 
opposed to the wily efforts of the heretic. 

As soon as the holy prelate was warned of the 
progress of the impious doctrine, he published a 
work, clearly explaining the truth of the mystery of 
the Incarnation. " I am amazed," he writes, " how 
it can be doubted that the Blessed Virgin is the 
mother of God ; for if our Lord Jesus Christ is Cod, 
the Blessed Virgin, His mother, is unquestionably 
the mother of Cod. The Apostles have taught us, 
and the early Fathers declare, not that the nature of 
the "Word or the divinity originated in Mary, but 
that the sacred body, to which the Word is hypo- 
statically united, was formed in her womb, and ani- 
mated with a rational soul ; thus it is said the Word 
was made flesh. In the order of nature, although 
the mother has no part in the creation of the soul, 
still we do not hesitate to say that she is the mother 
of the entire man, and not simply of the body." 
This defence of St. Cyril became very celebrated in 
the Eastern churches, and was most consoling to 
the faithful, who had been scandalized by the perni- 
cious doctrine of Xestorius. St. Cyril wrote to the 
heretic, mildly endeavoring to reclaim him from his 



240 HISTORY OF THE CHURCH. 

errors, and exhorting him to atone for the scandal 
he had given, by calling the Blessed Virgin by her 
rightful title of mother of God. " Be assured," he 
adds, " I am ready to suffer every thing — imprison- 
ment and death itself, in defense of the teachings 
of our Lord Jesus Christ." 

This letter was of no avail, as the author of a 
heresy is rarely converted or convinced of his crim- 
inality, in attacking the pure faith of the Catholic 
Church. The holy bishop finding his hopes frus- 
trated with regard to Nestorius, appealed to Pope 
St. Celestine, to whom he gave an account of what 
had occurred, and of the existing state of the Church 
of Constantinople, imploring his Holiness to use 
every means to exterminate the heresy. Nestorius 
also sent his written profession of faith to Rome. 
The sovereign Pontiff convened an assembly of 
bishops, in which the writings of Nestorius were 
carefully examined, and, being found contrary to 
that of the Fathers, were unanimously condemned. 
Celestine wrote to the bishops of the principal 
Eastern dioceses, notifying them of this decision, 
and addressed a letter to St. Cyril, praising his 
zeal and vigilance, and expressing his approval of 
his explanation of the mystery of the Incarnation, 
assuring him that if Nestorius continued to assail 
the Catholic doctrine, and within a given time did 
not abjure his errors, he should be excommunicated 
from the Church. 



GENERAL COUNCIL OF EPHESUS. 241 

GENERAL COUNCIL OF EPHESUS. 
A. D. 431. 

Nestorius refused to submit to the sentence pro- 
nounced by the Holy See, and, like all other heretics, 
was only the more eager to spread his impious doc- 
trine. Although he had partisans at court, the Em- 
peror Theodosius, the younger, who was sincerely 
attached to the faith, was astonished at hearing of the 
tumult raised by the faithful of Constantinople, and 
he resolved to convene a general council at Ephesus. 
This intelligence infused joy into every Catholic 
heart, and the bishops assembled from all parts 
of the Christian world to the number of two hun- 
dred — St. Cyril presiding in the name of the Pope. 
Nestorius also repaired to Ephesus, accompanied by 
the Count Candidian, whom the Emperor had ap- 
pointed for the protection of the council, but who, 
nevertheless, openly sided with the heretic. Nesto- 
rius refused to appear at the council, although three 
times officially summoned ; giving for a pretext the 
absence of John, bishop of Antioch, and the suffragan 
bishops*who had not yet arrived. As the delay of 
these prelates seemed intentional, and as fifteen days 
of the time appointed by the Emperor for the open- 
ing of the council had elapsed, the first session was 
finally held. 

In the center of the church, on an elevated throne, 
was placed the book of the G-ospels, representing 
the presence of Jesus Christ in their midst, in 
accordance with His divine promise of being with 
those who assemble together in His name. The 
21 



243 HISTORY OF THE CHURCH. 

bishops were seated on either side, according to their 
respective rank. As Nestorius positively refused to 
appear, it was necessary to examine his teachings 
through his writings, which were read aloud. When 
the reading was concluded the bishops exclaimed : 
"Anathema to these impious errors! anathema to 
whoever holds this doctrine, which is contrary to the 
Holy Scriptures, and the traditions of the Fathers!" 
The letter of Pope Celestine to Nestorius was then 
read, and several passages from the writings of the 
most illustrious Fathers, snch as St. Cyprian, St. 
Athanasius, St. Ambrose, and St. Basil were cited, 
in opposition to the heretical assertions of Nestorius. 
Then, after each bishop had solemnly testified to the 
faith of his Church, the Blessed Virgin was declared 
to be the mother of God, and a sentence of excom- 
munication was pronounced against Nestorius. 

When the people of Ephesus heard of this decree 
they were transported with joy, and loaded the 
Fathers of the council with thanks and benedictions, 
the whole city resounding with the name and praises 
of the mother of Cod. The prelates wrote to the 
Emperor, informing him of this decision, but Count 
Candiclian intercepted the letters, and, in concert 
with Nestorius, prejudiced Theodosius against them 
by a false account of the proceedings of the assem- 
bly; preventing the deputies of the council from 
reaching the Emperor by guarding the vessels and 
roads, so that truth would have succumbed for a 
while beneath this vigorous resistance, if God had 
not overcome every obstacle, and defeated all the 
conspiracies formed against his Church. One of the 



THE EUTYCHIA3T HERESY. 243 

deputies, disguised as a beggar, carried the true ver- 
sion of the proceedings of the council concealed in 
a hollow staff, and succeeded in effecting an entrance 
into the palace. Upon receiving a correct account 
of the council, the Emperor banished Nestorius to 
a monastery of Antioch, and, as he there continued 
to promulgate his errors, he was exiled to Oasis, in 
Egypt, where he died a miserable death three years 
afterwards. 

THE ETJTYCHIAN HERESY. 

The Nestorian heresy gave rise to another which 
appeared soon after, and was not less opposed to the 
mystery of the Incarnation. Eutyches, while op- 
posing Nestorius, fell into error himself. He taught 
that there was only one nature in Jesus Christ after 
the Incarnation. Thus does the human mind only 
avoid one extreme to fall into another; but the 
Church, guided by the spirit of truth, condemns all 
doctrines opposed to faith. Nestorius had divided 
the persons of Jesus Christ, and Eutyches con- 
founded the two natures. He was the superior of a 
monastery near Constantinople, and had been very 
zealous in maintaining the unity of persons in oppo- 
sition to the teachings of BTestorms ; but this aver- 
sion to Xestorianism threw him into still greater 
error, which caused as much scandal as the one pre- 
ceding. Eutyches at first only explained his views 
to some friends in private conversations, but subse- 
quently strove to diffuse his doctrine throughout the 
monasteries of Constantinople. His friends used 



244 HISTORY OF THE CHURCH. 

every effort to undeceive him, and prevent the 
slightest appearance of scandal, but all their efforts 
were in vain, as he was of a most obstinate nature ; 
they were then obliged to denounce him to St. 
Flavian, patriarch of Constantinople. 

This holy prelate, after employing mild and gen- 
tle means to reclaim the heretic, assembled the 
bishops, who were then in the imperial city, and 
summoned Eutyches before them. He at first re- 
fused to appear, and, as he persisted in his opinions, 
the prelates condemned his doctrine, and deposed 
him from his position of superior of his monastery. 
Eutyches, nevertheless, found partisans at court, 
who encouraged him in his rebellious conduct; 
Chrysaphius, one of the principal ministers of the 
Emperor, sustained him with all his influence; he 
was a barbarian, whose handsome face was his only 
merit ; avaricious, cruel and irreligious, he possessed 
the confidence of the Emperor and governed the 
affairs of State. Chrysaphius obtained from Theo- 
dosius permission to have the doctrine of Eutyches 
examined in another assembly of bishops, and ap- 
pointed Dioscorus, bishop of Alexandria, president, 
as he was a friend of Eutyches, and prejudiced 
against St. Flavian. Constituting himself master 
of the convention, Chrysaphius conducted the pro- 
ceedings in the most violent manner, making it 
resemble a meeting of brigands, rather than an 
ecclesiastical assembly. Two commissioners of the 
Emperor entered accompanied by soldiers bearing 
chains in their hands, and threatening the most 
dreadful fate to those who would not accede to the 



GENERAL COUNCIL OF CHALCEDON. 245 

commands of the imperial favorite. In the midst of 
this tumult Eutyches was absolved and St. Flavian 
condemned. 

As several bishops refused their approval of this 
iniquitous sentence, the doors were closed and they 
were forced to sign the decree. Those who would 
not yield to these violent measures were banished, 
among whom was St. Flavian, who, during the jour- 
ney to the place of exile, was severely beaten, and 
died a few days afterwards. The Emperor Theodo- 
sius, who had allowed himself to be influenced in so 
weak and criminal a manner, did not long survive 
him. The blind confidence he reposed in his favorite, 
tarnished the glory of his reign, the end of which 
was as sad as the beginning had been bright and 
promising. Marcian, a religious prince, succeeded 
him, whose first care was to preserve the purity of 
the Catholic faith without spot or stain. 

GENERAL COUNCIL OF CHALCEDON. 
A. D. 451. 

St. Leo, who was at this period the worthy occu- 
pant of the chair of St. Peter, felt most keenly the 
injury the Church had sustained, and he earnestly 
endeavored to restore peace. The most prompt and 
efficacious remedy was a general council, which the 
Emperor Marcian, according to the desire of the 
Holy Pontiff, convened at Chalcedon, a suburb of 
Constantinople, as this prince wished to attend in 
person in order to maintain decorum and tranquillitv. 
The bishops assembled to the number of three hun- 
21* 



246 HISTORY OF THE CHURCH. 

dred and sixty in the church of St. Euphemia, and 
the first session was held on the 8th of October 
in the year 451. St. Leo, not being able to go, sent 
three legates, who presided in his name. The book 
of the Gospels was, as in the council of Ephesus, 
placed on a raised dias in the midst of the assembly. 
They commenced by examining the violent and 
unjust conduct of Dioscorus with regard to St. Fla- 
vian, and reproached him with having trampled on 
every rule of the Church, and they concluded by 
deposing him from the episcopal dignity. 

An admirable letter, written by St. Leo to St. Fla- 
vian at the beginning of this heresy, was then read, 
in which the holy Doctor explained in a clear and 
forcible manner the Catholic doctrine concerning 
the mystery of the Incarnation ; that is to say, the 
unity of persons, and distinction of natures in Jesus 
Christ. This belief, found to be in perfect conform- 
ity with the Nicene creed and that of Constantinople, 
was unanimously approved, and regarded as an infal- 
lible rule of faith. " We all believe this," exclaimed 
the bishops. " Peter, himself, the great Prince of the 
Apostles, speaks to us by the mouth of St. Leo ; this 
doctrine must be received as orthodox ; anathema to 
all who differ from us." The prelates then drew up 
a confession of faith, in which, after referring to the 
creeds of Nice and Constantinople, they continue as 
follows : " We declare that it is necessary to believe 
in one and the same Jesus Christ, Our Lord, true 
God and true man, perfect in both natures ; consub- 
stantial to the Father according to the divine nature, 
and to man according to the human nature; engen- 



GENERAL COUNCIL OF CHALCEDOX. 247 

dered by the Father, before all ages, according to the 
divine nature, and bom of the Virgin Mary in time 
according to the human nature ; one and the same 
Jesus Christ, Our Lord, in two natures, without 
contradiction, without change, without separation, 
without the union destroying the different natures. 
On the contrary, the properties of both are preserved, 
and unite in one single person, in such a manner as 
to form one and the same only Son, God, the Word, 
our Lord Jesus Christ." The Emperor assisted in 
person at the sixth session, assuring the Fathers that, 
like the great Constantine, his only desire in being 
present was to sustain the decisions of the Council 
with the imperial authority, and not to alter their 
decrees. All the bishops cried out: "Long live the 
new Constantine ! Long live our Catholic Emperor 
and Empress ! God grant many years and a pros- 
perous reign to Marcian, the servant of Christ !" 

The Emperor desired the confession of faith to be 
read aloud to him, and when it was concluded asked 
if all agreed on what they had just heard. The prel- 
ates exclaimed: "We have but one faith and one 
doctrine ; such was the belief of the holy Doctors ; 
such was the faith of the Apostles, and it is this faith 
which has saved the world !" Acclamations of joy 
resounded on all sides; they called the Emperor and 
Empress the new Constantine and the new Helena, 
with many other titles of respect and affection. Mar- 
cian enforced the execution of the decrees of the 
Council by a law, saying that whoever made further 
inquiries after this decision, evinced a love of false- 
hood and a desire to disagree. 



248 HISTORY OP THE CHURCH. 

GREAT QUALITIES OF ST. LEO. 

St. Leo had been raised up by divine Providence 
principally to combat the Eutychian heresy; but 
this was not the only service he rendered the Church. 
This great Pontiff rescued his flock on two critical 
occasions, when all seemed lost. Attila, king of the 
Huns, who called himself the scourge of God, after 
ravaging Italy with fire and sword, advanced towards 
Eome, which city he intended to destroy. The Em- 
peror, who was not prepared to defend it, consulted 
with the senate as to what course he should pursue. 
They could devise no other plan than to send a depu- 
tation to the barbarian, offering terms of peace. St. 
Leo, convinced that God can change the most obdu- 
rate heart by His almighty power, undertook in per- 
son this dangerous mission, which he executed so 
boldly as to impress the savage conqueror, who, 
although not at all imposing in appearance, was still 
terrible to behold, showing his barbarous origin in 
every feature. He was of small stature, but very 
broad, an immense head, bright eyes, a very slight 
beard and thin hair, which the hardships of war had 
whitened at an early age, a flat nose, swarthy com- 
plexion, and a haughty and threatening manner, 
made him a very repulsive and alarming object to 
approach. 

St. Leo, sustained by an invisible power superior 
to all human strength, appeared boldly and confi- 
dently before this mighty prince, whose glance alone 
caused the most powerful kings, his vassals, to trem- 
ble. The Pontiff spoke respectfully but forcibly to 



GREAT QUALITIES OF ST. LEO. 249 

Attila, asking him to restore peace and tranquillity 
to Italy. The courage of the prelate astonished the 
barbarian, who, turning to his attendants, said : " I 
know not why, but the words of this priest have 
touched me." Becoming more tractable, he listened 
to the proposals of the Emperor, and ceasing his hos- 
tilities, withdrew his army from Italy. How potent 
is the charm of virtue which can thus soften the 
most ferocious nature. 

About three years after, the Pope was subjected to 
a similar trial, when Genseric, king of the Vandals, 
in his turn desolated Italy, leaving traces of his cru- 
elty wherever he passed. On entering Rome, St. Leo 
sought his presence, and asked him to spare the lives 
of the inhabitants. He spoke with so much dignity 
and wisdom, that he succeeded in obtaining a promise 
from Genseric, that neither the fire nor the sword 
should be employed against the city, thus securing 
the safety of the people and the public edifices ; but 
the holy Pope only retarded for a short" time the fall 
of the Roman empire in the "West. The different 
provinces of which it was composed became, soon 
after, the prey of several barbarous tribes, who suc- 
cessively invaded them. Finally, Odoacer, king of 
the Heruli, conquered Italy in 476, crowning his 
victory by the capture of Rome, and extinguishing 
even the name of empire in the West, by assuming 
the title of king of Italy, which he considered more 
glorious than that of Emperor. 

In the general confusion which followed this great 
event, the barbarous tribes invaded the surrounding 
provinces, loading themselves with rich spoils. Thus 



250 HISTORY OP THE CHURCH. 

the most powerful empire in the world was destroyed 
about 1280 years after Komulus, its founder — a 
striking example of the instability of the grandest 
structures of human greatness. Not only kings and 
their subjects pass away, but the most powerful king- 
doms are swept from the face of the earth — the 
Church which Jesus Christ has established through 
His sufferings and death being the only edifice that 
will exist until the end of time. 

ESTABLISHMENT OF THE CHURCH IN IRELAND. 
A. D. 431. 

Very little is known concerning the early history 
of Ireland. According to some accounts, Milesius 
with a colony of Phoenicians from the coast of 
Spain, landed in Ireland in the year 1300 B. C. ; but 
others assert it to have been at a much later period. 
The island was divided by the Milesians among 
several princes, who governed the provinces with the 
title of kings. The religion of the inhabitants re- 
sembled that of the Eastern nations; they adored 
the sun under the name of Baal or Bel, and the 
moon under that of Ee ; the adoration of fire also 
formed a part of their worship. 

The most important event in the history of Ire- 
land, was the introduction of Christianity into the 
island, by the great and glorious St. Patrick, in the 
year 430, under the pontificate of Pope Celestin, 
whose attention had for some time been directed to 
the conversion of the Irish. He therefore appointed 
Palladius bishop, and instructed him to undertake 



VIRTUES OF ST. PATRICK. 251 

the difficult mission ; but Palladius dying soon after 
his consecration, St. Patrick was chosen to succeed 
him. 

VIRTUES OF ST. PATRICK. 

It is the generally received opinion that St. Pat- 
rick was born in Gaul, of noble parents, in the year 
387. At the age of sixteen he was captured by a 
wandering band of robbers, and taken as a slave to 
Ireland. He was placed by his master in charge of 
large flocks of sheep, and being exposed at all times 
to the cold and heat on the mountains and in the 
valleys, he often suffered cruel hardships, but the 
grace of God sustained him and dwelt in his heart. 
At the end of six years he escaped from his bondage, 
and returned to his native country. After spending 
a short time with his parents, he entered the famous 
monastery of St. Martin, near Tours, and when he 
had made the necessary studies he was elevated to 
the dignity of the priesthood. 

Upon the death of Palladius, St. Patrick was con- 
secrated bishop, and at once proceeded to the scene 
of his labors. He arrived in Ireland in the first year 
of the pontificate of Sixtus III, A. D. 432. He went 
from province to province in order to instruct the 
people in the truths of religion, and his efforts were 
everywhere crowned with success. The entire island 
was soon christianized, and before his death he had 
founded three hundred and fifty-five churches, and 
consecrated the same number of bishops. He died 
on the 17th of March, A. D. 465, which day is still 
celebrated by the Irish with great solemnity. He 



252 HISTORY OF THE CHURCH. 

was the means used by God to convert a whore 
nation to the Catholic faith, and his memory is held 
in benediction and grateful remembrance by those 
for whom he labored. 



CONVERSION OF SCOTLAND. 
A. D. 431. 

Great diversity of opinion exists among historians, 
in regard to the precise period of the introduction 
of Christianity among the Scots. Tertullian and 
Eusebius assert, that the Gospel was preached to 
them very near the time of the Apostles ; but emi- 
nent ecclesiastical writers represent Scotland to have 
been in a rude and barbarous state, even in the fourth 
and fifth centuries. The Scottish people claim St. 
Palladius as their first Apostle ; it is certain, that, 
although Ireland was the scene of his early mis- 
sionary labors, he, in the year 431, arrived in Scot- 
land, where he preached with great success and 
founded many churches. 

The saint died at Fordun, near Aberdeen, in the 
year 450. The Scots venerate St. Andrew as princi- 
pal patron of their country, and their historians tell 
us that the Abbot Regulus brought thither from 
Constantinople, in the year 3G9, certain relics of 
this Apostle, which he deposited in a church he 
built in his honor with a monastery attached, where 
now stands the city of St. Andrew's. 



CONVERSION OF THE FRENCH. 253 

CONVERSION OF THE FRENCH. 
A. D. 493. 

When the Eonian empire was declining in the 
West, God did not abandon Gaul to the government 
of idolatrous princes, but called Cloyis, king of the 
French, to a knowledge of the Gospel. This people, 
issuing from Germany, had already established them- 
selves in Gaul. Clovis, though still a pagan, had 
espoused Clotilda, a Christian princess of great piety. 
The queen frequently conversed with the king about 
the Christian religion, and convinced him of the 
absurdity of the pagan worship ; but Clovis could 
not summon courage to renounce his idols. Never- 
theless, Clotilda obtained his consent to the baptism 
of their infant son ; but as the child died a few days 
afterward, Clovis reproached the queen, and attrib- 
uted his son's death to the anger of the gods. The 
pious princess, however, was not disheartened; faith 
in the Providence of God dried the tears maternal 
tenderness drew forth, and sustained her in her 
bereavement. Their second son also received bap- 
tism, and as the child became ill, the king declared 
he would die like his brother, as he had also been 
baptized. Clotilda had recourse to prayer, and God, 
satisfied with having tested her faith and confidence 
in the divine mercy, rewarded her piety by restoring 
the young prince to health. 

The great qualities of Clovis, and the hopes enter- 
tained of his conversion, won him the affection of his 
new subjects. The most fervent prayers were offered 
for him throughout the kingdom, and the TIolv Spirit 
22 



254 HISTORY OF THE CHURCH. 

was implored to enlighten his mind and touch his 
heart. These supplications were at length heard, 
and divine Providence decreed that the conversion 
of this prince, upon which that of the whole nation 
depended, should be occasioned by a miracle similar 
to the one which, in former times, had caused the 
great Constantine to declare his allegiance to Jesus 
Christ. A miraculous victory was the means by 
which these two princes were induced to embrace 
Christianity. The Allemani, a warlike people of 
Germany, had crossed the Khine, and advanced 
toward Gaul, with the intention of invading that 
country. Clovis marched against them, and encoun- 
tered them on the plain of Tolbiac, in the duchy of 
Julien. Before his departure, Clotilda told him that 
if he desired a victory, he must invoke the God of 
the Christians. 

The battle commenced, the French troops began 
to falter and disperse, and this appearance of panic 
redoubled the ardor of the Allemani, who considered 
the day theirs. In this extremity Clovis remembered 
the words of Clotilda, and addressing the throne of 
grace and mercy, exclaimed : " God, whom Clotilda 
adores, come to my help. If thou wilt give me the 
victory, I will adore no other God but thee!" God 
had chosen this moment to make Himself known 
to Clovis, by granting an immediate answer to his 
earnest and touching petition. Hardly had the 
prince ended his supplication, when the French 
rallied, and, rushing on the Allemani, put them to 
flight; nearly all those who escaped the carnage 
which ensued, surrendered at discretion. 



BAPTISM OF CLOVIS. 255 



BAPTISM OF CLOVIS. 

It could not be doubted, but that Heaven bad 
blessed the French arms by turning the tide of con- 
quest in their favor, and this warlike nation acknowl- 
edged the God of Clotilda to be the God of battles 
and of victory. Clovis recrossed into Gaul, in order 
to fulfill the solemn vow he had made. Even during 
the march he was eager to receive instruction in the 
faith, and, for this purpose, when passing through 
Toul, he persuaded a worthy priest to accompany 
him. Clotilda was much rejoiced when she heard 
of the victory, and especially at the happy intelli- 
gence of the conversion of Clovis. She went as far 
as Eheims to meet him, and congratulated him more 
on his holy dispositions than on the conquest he 
had gained. 

St. Eemi, bishop of that city, whom God had 
adorned with talents and virtues, in order to render 
him worthy of becoming the Apostle of Gaul, con- 
tinued to instruct the king in the truths of the 
Catholic faith. Clovis no longer delayed his profes- 
sion of faith, and assembling his soldiers, exhorted 
them to follow his example — renounce their false 
idols and adore the God who had blessed their efforts 
against the enemy. He was suddenly interrupted 
by the acclamations of his troops, who cried out: 
MYe reject our mortal gods, and are ready to serve 
the God of whom St. Eemi preaches." Clovis, de- 
lighted to find his army animated with these Chris- 
tian sentiments, consulted St. Eemi as to what day 
should be appointed for the baptism, and they finally 



256 HISTORY OF THE CHURCH. 

decided on Christmas eve. Eenii, who wished to 
impress the French by allowing them to witness the 
most august ceremonies of the Church, omitted 
nothing which could add to the splendor of the 
occasion. The church and baptistry were hung with 
the richest tapestries, and a great number of de- 
liciously perfumed wax tapers lent their brilliancy 
to the scene, which diffusing an exquisite fragrance 
caused the holy place to be everywhere pervaded 
with a celestial odor. Nothing can be more magnifi- 
cent than the description of the reception of the 
new Catechumens, which is still extant. The streets 
and public places were draped with rich cloths of 
gorgeous hues, and they marched in procession, car- 
rying the Holy Gospel and the Cross from the royal 
palace to the Church, singing beautiful hymns and 
solemn litanies. St. Eemi led the king by the hand, 
the queen following with two princesses, sisters of 
Clovis, and accompanied by three thousand soldiers, 
principally officers, whom his example had won to 
Jesus Christ. 

On arriving at the baptistry, the king asked for bap- 
tism, and the Saint replied : " Bow thy neck humbly, 
Sicamber; adore that which thou hast burnt, and 
burn that which thou hast adored." The king, hav- 
ing thereupon confessed his faith in the Trinity, was 
baptized in the name of the Father, the Son, and the 
Holy G-host, and was anointed with the holy chrism. 
The three thousand warriors who were present, with- 
out counting the women and children, were then bap- 
tized by the bishops and priests, who had repaired to 
Kheims for the ceremony. One of the sisters ef Clovis 



VIRTUES OF ST. GENEVIEVE. 257 

received baptism, and another sister, who was a Chris- 
tian, but who had fallen into the heresy of the Arians, 
was reconciled, and received the holy chrism. The 
conversion of Clovis caused universal joy and thanks- 
giving throughout the Christian world. Pope Anas- 
tasius I was the more rejoiced, as he hoped to find in 
this prince a powerful protector of the Church, Clovis 
being at that period the only Catholic sovereign. 
Prom the time he embraced the true faith he be- 
came its most zealous defender — an example which 
his successors have imitated for twelve centuries — 
thus meriting the title of Christian kings. 



VIRTUES OF ST. GEXEVIEVE. 

Clovis greatly venerated a holy maiden named 
Genevieve, who lived during his reign, and was cele- 
brated throughout Gaul for the purity of her life 
and her extraordinary miracles. She was born at 
Xanterre, near Paris. St. Germain, bishop of Auxerre, 
in passing through this place, discerned something 
very remarkable in this young girl. He advised her 
to consecrate her virginity to God, conducted hei 
to Church, and bestowed upon her the blessing of 
the Virgins. The following day he asked her if she 
remembered her promise ; and when she replied that 
she would fulfill it with the grace of God, he gave 
her a copper medal, on which a cross was engraved, 
advising her to wear it around her neck, and for- 
bidding her all ornaments of gold, silver or precious 
stones. 

From this time Genevieve made great progress in 
22* 



258 HISTORY OF THE CHURCH. 

virtue, and practiced the most austere penances. 
She ate but twice a week, her food consisting of a 
small quantity of barley bread and a few roots, 
moistened by a little water — this rigorous fast be- 
ing sustained by means of fervent and almost con- 
tinual prayer. She would prostrate herself in the 
presence of God, and bathe the ground with her 
innocent tears. Her many virtues, however, did not 
avert the shafts of calumny, but these trials only 
increased her sweetness and patience. God was not 
unmindful of His faithful servant, and proclaimed 
her sanctity by bestowing upon her the gift of work- 
ing miracles and uttering prophecies. The cruel 
Attila having turned his devastating march in the 
direction of Paris, the city was thrown into the 
greatest consternation. Genevieve exhorted the citi- 
zens to appease the divine wrath by earnest prayers, 
vigils and fasts. She united her supplications to 
theirs, and it was revealed to her that this scourge 
of God would not enter Paris, which prediction was 
verified. Thus delivered from such imminent peril, 
the grateful inhabitants rushed in crowds to implore 
the aid of the Saint, and the holy maiden refused 
nothing which contributed to the service of God or 
the salvation of souls. 

Through her efforts and influence a church was 
erected in honor of St. Denis and his companions ; 
and during a time of famine Genevieve undertook a 
long voyage, and after many difficulties and obsta- 
cles, succeeded in procuring food for the starving 
people. The admirable virtue of holiness was never 
more fully displayed than in this remarkable girl ; 



ORIGIN OF ST. BENEDICT. 259 

and the envious, who had at first calumniated her, 
were finally compelled to acknowledge the sanctity 
of her penitential and mortified life. Notwithstand- 
ing her great austerities she lived to an advanced age, 
and after passing ninety years in the practice of all 
kinds of good works, died in the year 511. Her re- 
mains were interred near the body of Clovis in the 
church of the Apostles SS. Peter and Paul, which, 
at the present day, is called in her honor the church 
of St. Genevieve. The timely assistance this virtuous 
maiden procured for the city of Paris did not cease 
after her death, but she continues to protect the 
capital which venerates her as its patroness, and 
treasures her precious relics as a safeguard against 
all public calamities. 

ORIGIN OF ST. BENEDICT. 
A. D. 480. 

Benedict, whom Providence had destined to be- 
come the founder of the monastic life in the West, 
or at least to perfect this holy state, was born of 
noble parents at Norcia, in Italy. At an early age 
he was sent to Rome, where he remained three years, 
living in the greatest retirement, having no acquaint- 
ances, with the exception of a holy monk named 
Eomain, who supplied him with the small quantity 
of bread necessary for his sustenance. His reputa- 
tion for sanctity soon became known, and he ac- 
quired so great a celebrity in that city, that the 
Eeligious of a neighboring monastery asked him to 
become their Abbot. St. Benedict refused to accept 



260 HISTORY OF THE CHURCH. 

the invitation for a long time, telling them they 
would not he satisfied with his mode of life. 

Overcome by their earnest entreaties, he finally 
consented to assume the charge of the monastery ; 
but some wicked men among the Eeligious, unable to 
endure his regular and penitential discipline, resolved 
to get rid of the Saint by means of poison, which 
they placed in a glass of water which they knew he 
would drink at one of his meals. During the repast, 
St. Benedict, according to his custom, made the sign 
of the cross over the glass, and it immediately fell 
to pieces. Benedict divined the cause and saw from 
what danger he had been delivered ; quietly rising 
from his seat, he said to the guilty monks : " Brethren 
why have you treated me in this manner ? I pre- 
dicted that you would not be satisfied with your 
choice ; seek then a superior who will please you." 

Leaving the convent he resumed his solitary- life, 
but notwithstanding his endeavors to remain con- 
cealed from the eyes of men, his reputation for 
sanctity spread abroad, and the desert was soon filled 
with recluses. As several persons entreated his 
guidance in the way of salvation, he was obliged to 
receive them as his disciples. Benedict erected 
twelve monasteries, in each of which he placed 
twelve monks, subject to the rule of a superior, 
retaining himself those who still needed his instruc- 
tions. Young men went in crowds to seek him, and 
the most illustrious families of Rome confided their 
children to his care, among whom particular men- 
tion is made of Maurus and Placidus, sons of tAvo 
distinguished senators. Educated in his school these 



MONASTERY OF M02STE CASSINO. 261 

youths became great saints, and were the means of 
attracting many souls to the path of virtue. 

One day the young Placidus while drawing water 
fell into the lake. St. Benedict, who was in the 
monastery, received a supernatural warning of what 
had occurred, and said to Maurus : " Hasten, brother, 
Placidus has fallen into the lake !" Maurus eagerly 
ran to the spot, found Placidus gasping for breath, 
and seizing him by the hair dragged him on shore. 
On recovering from his alarm, Maurus looked at the 
scene of the accident, and was terrified at perceiving 
that he had walked on the water. On recounting 
this phenomenon to his superior, St. Benedict at- 
tributed the miracle to his prompt obedience ; but 
the humble Maurus contended that it was owing to 
the prayers of the Saint. 



FOUNDATION OF THE MONASTERY OF MONTE 

CASSINO. 

The principal institution of St. Benedict was the 
monastery of Monte Oassino, which was situated in 
the kingdom of Naples. When the holy Abbot first 
visited this mountain, an ancient temple of Apollo 
stood on its summit, where the people were accus- 
tomed to worship. On beholding this remnant of 
paganism, Benedict destroyed the statue, and suc- 
ceeded by his discourses and miracles in effecting the 
conversion of these poor people. God then granted 
His servant the gift of prophesy, and proclaimed his 
sanctity by a great number of miracles. Totila, king 
of the Goths, struck with astonishment at all he 



262 HISTORY OF THE CHURCH. 

heard concerning the holy Abbot, was seized with a 
great desire to visit him. He accordingly proceeded 
to Monte Cassino, and in order to ascertain if Bene- 
dict could really predict future events, sent word to 
the Saint that he intended visiting him ; but instead 
of going himself, he dispatched one of his officers 
to the monastery, appareled in his royal robes and 
accompanied by numerous attendants. 

Benedict, who had never met Totila, was not, 
however, deceived, but on seeing the officer ex- 
claimed : " My son, take off the garments which do 
not belong to you ! " The officer and his retinue, 
lost in astonishment, hastened to inform Totila of 
what had occurred. Then this prince, no longer 
doubting that there was something wonderful about 
this extraordinary man, solicited an audience. On 
being admitted he approached St. Benedict with 
respect and fear, and prostrating himself at his. feet, 
remaiued in this position until the holy Abbot as- 
sisted him to rise. The Saint then gave him most 
salutary advice, and predicted the principal events 
of his future life. Totila begged his prayers, and 
adopted a more humane course of conduct. Shortly 
after, capturing the city of Naples, he treated the 
prisoners with a kindness totally unexpected, and 
unusual in a barbarian conqueror. 

St. Benedict sent several of his disciples to France, 
for the purpose of founding monasteries in that 
country. He foretold his death, some time before 
he was attacked with his last illness, prepared his 
grave and was soon after seized witli a violent fever. 
As his disease increased rapidly he desired to be car- 



FIFTH ECUMENICAL COUXCIL. 263 

ried to the church, and there received the body 
and blood of Jesus Christ, then raising his hands 
toward heaven, he expired, in his sixty-third year. 
St. Benedict left his disciples so admirable a rule of 
life as to merit the eulogiums of Pope St. Gregory ; 
and we behold in this holy monk a man profoundly 
versed in the science of salvation, and endowed by 
the Holy Ghost with the grace to conduct souls to 
the highest state of perfection. His rule of life was 
found to be so full of wisdom and prudence, that it 
was adopted by all the Western monks. The cele- 
brated Cosmo de Medici, and several other able law- 
givers, frequently referred to this rule, which they 
regarded as a rich treasury of invaluable precepts, 
most useful in the art of governing mankind. This 
pious institution also became a source of many other 
inestimable advantages ; besides the beautiful exam- 
ples of virtue it has produced, we are indebted to the 
monks for the preservation of the most important 
facts of history; the sciences and literature were 
also cultivated in the secluded shades of the cloister, 
to the fullest extent the times allowed. 

FIFTH ECUMENICAL COUXCIL. 
A. D. 553. 

THE THREE CHAPTERS. 

After the death of the Emperor Marcian, the Euty- 
chians reappeared in Egypt, and committed the most 
horrible acts of violence. No opposition was ventured 
on, because of their great number and immense influ- 
ence. Thev used every means to weaken the Council 



264 HISTORY OF THE CHURCH. 

of Chalcedon, by which they had been condemned ; 
and the following is an account of the efforts nsed to 
accomplish their object. Since the time of Nestorius, 
three works in favor of that heresy had appeared, viz., 
the writings of Theodoret, bishop of Cyrus, against 
St. Cyril ; the letter of Ibas, bishop of Edessa, and 
the works of Theodore, bishop of Mopsuesta. These 
three publications, called the Three Chapters, were 
of a most reprehensible nature; but their authors, 
apparently, retracted their errors, by making a 
profession of orthodox faith in the Council of 
Chalcedon. 

The Fathers of this Council, being assembled for a 
different purpose, did not examine the Three Chap- 
ters, and were contented with obliging their authors 
to anathematize Nestorius ; to which Theodoret and 
Ibas consented, the third bishop having died. The 
declaration of the two bishops was approved without 
any reference being made to their works. The Euty- 
chians, who wished to attack the Council of Chal- 
cedon, complained of its silence in regard to the 
Three Chapters, and for having received its authors 
as orthodox Catholics. They warmly insisted on the 
condemnation of the Three Chapters, and secured 
the protection and authority of the Emperor Justin- 
ian. This prince, who wished to increase his power 
in religious affairs, published an edict condemning 
the three works. The Catholics, although disap- 
proving of the doctrine advocated in these writings, 
and acknowledging them to be most pernicious, 
feared, in attacking them, to assail and weaken the 
authority of the Council of Chalcedon, and thus 



FIFTH ECUMENICAL COUXCIL. 265 

augment the triumph, of the Eutychians. This affair 
created a great sensation. Pope Virgilius, at first, 
rejected the edict of the Emperor against the Three 
Chapters, then, in hopes of promoting peace, con- 
demned them himself, with this reservation: In 
accordance with the authority of the Council of 
Chalcedon. 

Finally, they determined to convene a general 
council at Constantinople, in order to terminate the 
dispute. The three works which excited so much 
disturbance were then examined and condemned, 
but without the least reflection on the Council of 
Chalcedon. The Fathers expressly declared that 
they held the same faith as the four first Councils, 
thus placing that of Chalcedon in the same rank as 
the three others. It was also decided that the works 
of an author could be justly censured without con- 
demning him personally. Pope Virgilius, after some 
opposition, confirmed this decision, and all the East- 
ern and "Western Churches testified their approbation. 
This Council of Constantinople was, therefore, re- 
garded as the fifth general Council ; and we here see 
a remarkable proof of the power possessed by the 
Church to condemn heretical works, explain the 
sense of doubtful writings, and compel the faithful 
to submit to her decrees. This supreme authority 
is absolutely necessary for the protection of the faith, 
since one of the most effectual means of preserving 
the integrity of the holy doctrines she teaches, is to 
guide the faithful to the pure fountain of truth, 
and guard them from the poisoned stream of error. 
Charged by her Divine Spouse to promulgate the 
23 



266 HISTORY OF THE CHURCH. 

truth, she always strives earnestly to warn her chil- 
dren against falsehood and the wicked machinations 
of corrupt men. 

CONVERSION OF ENGLAND. 
A. D. 596. 

The Gospel was preached in England during the 
second century, but had become extinct at the time 
that kingdom was conquered by the Saxon idolators, 
who banished the first inhabitants. St. Gregory the 
Great, when still but a deacon, conceived the idea of 
re-establishing Christianity in this country. One day, 
while passing by a market in Rome, his attention was 
attracted by the fair and beautiful complexion of 
some English slaves, who were exposed for sale, and 
he asked the merchant if they were Christians. " No," 
was the reply ; " they are pagans." " It is a pity," 
said the Saint, " that so handsome a race should be 
under the dominion of the devil." He was unable 
to undertake this mission himself, but when elected 
to the chair of St. Peter he immediately proceeded 
to execute his long cherished project. Accordingly, 
forty missionaries were sent to England, under the 
charge of Augustine, prior of the monastery of St. 
Andrew. This apostolic band courageously went 
forth to announce Jesus Christ to a new people, and 
landed on the coast of Kent. 

The king, who was named Ethelbert, granted the 
missionaries a public audience, and they marched to 
the palace in procession, carrying a silver cross, 
adorned with the image of the Saviour, whilst re- 



CONVERSION OF ENGLAND. 2G7 

citing fervent prayers for the salvation of this nation, 
in whose spiritual behalf they had journeyed from so 
great a distance. The king bade them be seated, and 
lent an attentive ear to their discourse. " We come 
to announce to you the happiest tidings," said St. 
Augustine, "the God who sends us here offers you, 
after this life is ended, a kingdom infinitely more 
glorious and lasting than your beautiful England." 
" That is an inviting promise," said Ethelbert, " but 
as it is something entirely new to me, I cannot 
abandon the worship I have so long practiced, to- 
gether with the whole English nation. Neverthe- 
less, I do not prevent you from converting to your 
religion all those whom you can convince; and as 
you have come from a distance, in order to benefit 
us by what you believe to be the truth, I will have 
you furnished with all that is necessary for your 
subsistence." 

The holy missionaries began to preach the G-ospel, 
faithfully imitating the life of the Apostles. The 
purity of their morals, their abstemiousness, disin- 
terested piety, and the gift of working miracles 
which G-od had bestowed on them, deeply impressed 
a great number of idolaters, who renounced their 
superstitions and embraced Christianity. The king 
himself, astonished at the wonders performed by 
these extraordinary men, was converted to the faith. 
His conversion was followed by that of an immense 
number of his subjects. From this period, Ethel- 
bert showed the greatest zeal for the promulgation 
of the faith throughout his dominions, but used no 
compulsion, as he was taught by the missionaries 



2C8 HTSTORY OF THE CHURCH. 

that the service of Jesus Christ should be free and 
voluntary ; he therefore contented himself with re- 
posing the greatest confidence in those who professed 
Christianity, and manifested the utmost kindness 
towards them. 



ST. AUGUSTINE CONSECRATED BISHOP OF 
CANTERBURY. 

In order to give some form to the rising church 
in England, and firmly establish the faith in this 
country, Augustine crossed over to France, and re- 
ceived the Episcopal consecration from the hands of 
the bishop of Aries, who was the vicar of the Holy 
See in Gaul. He then returned to England, where 
he affected the most wonderful change, and God sus- 
tained his preaching by numerous and extraordinary 
miracles, for he had the happiness of baptizing over 
two thousand persons at Canterbury on Christmas 
day. The fame of the prodigies worked by St. 
Augustine in England spread as far as Rome, and 
St. Gregory wrote him letters of counsel and advice, 
and warned him to use with fear and trembling the 
great gift of miracles God had vouchsafed to bestow 
upon him. 

After congratulating the bishop on the conversion 
of the English, he says to him : " This joy, my dear 
brother, should be mingled with fear ; for I know 
that God has accomplished great things through 
your ministry in this nation. Remember then, that 
when the Apostles joyfully said to their divine Mas- 
ter, 'Lord, we have conquered the devils themselves 



ST. AUGUSTINE CONSECRATED BISHOP. 260 

through thy name,' He replied: 'You should not 
rejoice at that, but rather because your names are 
written in Heaven.' While God thus acts outwardly 
in your regard, you should, my dear brother, severely 
scrutinize your conscience, and learn the state of your 
soul. If you find you have offended God, by word 
or action, always keep the remembrance of your sins 
before your mind, in order to repress any secret self- 
complacency which may unwittingly creep into your 
heart. Eemember that the gift of miracles is not 
given in your behalf, but for those whose salvation 
you are to secure. You know the words of Truth 
itself contained in the Gospel: 'Many will come 
and say to me, we have wrought miracles in thy 
name, and I will declare to them that I know them 
not.'" Nothing so surely proves the miracles of St. 
Augustine as these solemn words of St. Gregory. 

As the conversions in England daily increased, the 
Pope sent new laborers to cultivate this rich soil, 
which divine grace had rendered so fruitful. He 
invited English youths to Rome, where they were 
instructed in the monasteries, and then returned to 
their native country as ministers of the Gospel of 
Jesus Christ. The zeal of the holy Pope extended 
over the whole Church, guarding and watching his 
flock with the most untiring vigilance. Notwith- 
standing a very weak constitution, Gregory was ever 
faithful in the exact performance of his apostolic 
functions, correcting abuses and maintaining the 
strictest discipline. He protected the defenseless 
and assisted the poor, upon whom he showered such 
an abundance of alms, as sometimes to deprive 
23* 



270 HISTORY OF THE CHURCH. 

himself of the barest necessaries of life. Although 
overwhelmed with business, he always personally 
instructed the people by oral teaching and written 
discourses. 

Gregory wrote a great number of works, in which 
he explains the principles and maxims of Christian 
morality in a clear and comprehensive manner. Such 
arduous labors and continual application finally un- 
dermined his health, and terminated his useful life. 
St. Augustine, his loved disciple, survived him but 
three years, and then hastened to receive the same 
bright crown of everlasting glory promised to those 
who labor for the salvation of souls. 

MAHOMET APPEARS AS A PROPHET. 
A. D. 612. 

The conversion of the North to Christianity in 
some measure repaired the losses the Church had 
experienced in the East. We often have occasion 
to remark the wisdom and justice of God, who thus 
passes the torch of faith from one nation to another, 
so that the Church regains in one country what 
she has lost elsewhere, and thus remains always 
Catholic. 

Mahomet, who deprived her of the most beautiful 
of the provinces of the East, was born at Mecca, in 
Arabia, of a pagan father and a Jewish mother. Both 
parents died when he was still a child, and Mahomet 
was educated by an uncle, who established him in 
business. He married a widow, whose agent he 
had been. When about forty years of age he 



MAHOMET APPEARS AS A PROPHET. 271 

commenced his course of deception and impos- 
ture, and asserting that God inspired him, without 
furnishing the slightest proof of a divine mission, 
he introduced a new religion, which was a mix- 
ture of Judaism and Christianity, adding some 
dogmas peculiar to the inhabitants of Arabia. 
He taught that there is only one God, but without 
any distinction of persons in the divinity; reject- 
ing the Incarnation and the other mysteries of 
the Christian religion, while accepting the rite of 
circumcision, and prescribing abstinence from wine 
and pork: allowing, however, every man as many 
wives as he wished, having himself sometimes ten at 
once. This impostor exhorted the people to take up 
arms in defense of the religion, promising those who 
fell in battle, a paradise, where they should be steeped 
in every sensual pleasure. When asked to perform 
miracles in proof of his mission, he replied that he 
was not sent to work miracles, but to promulgate 
his doctrine by means of the sword. 

As Mahomet could neither read nor write, he em- 
ployed an amanuensis to transcribe his impious 
teachings, which work when completed, he called 
the Koran. Being subject to epileptic fits, he repre- 
sented them as ecstasies occasioned by the visits of 
the angel Gabriel, who revealed his doctrine to him. 
Eobbers and fugitive slaves became his most at- 
tached followers, as he promised them perfect license 
in their conduct and morals. After raising a small 
army, Mahomet placed himself at their head as com- 
mander and lawgiver; he began his pretended mis- 
sion by attacking the caravans which traversed the 



272 HISTORY OF THE CHURCH. 

desert for trading purposes, thus enriching his dis- 
ciples and himself with the plunder, and providing 
the requisite means for accomplishing his designs. 
When his party augmented in numbers, he marched 
toward the city of Mecca, which he captured, and he 
subsequently conquered the Arabian tribes, forcing 
them to submit to his authority and embrace his 
religion. 

His progress was so rapid, that when he died in 
631, nearly the whole of Arabia was under his do- 
minion ; his successors continued his conquests, and 
in a short time acquired a vast empire. It is very 
plainly seen, by what means this sect was so widely 
spread ; violence and the love of pleasure being the 
two powerful causes which secured its success. Ma- 
homet established his religion by allowing free scope 
to the passions, and by putting to death those who 
refused to accept his doctrine ; whereas the Apostles, 
following the footsteps of their Divine Master, estab- 
lished Christianity by preaching and practicing a 
pure code of morals, and shedding their blood in 
defense of the faith. The one is all material in its 
origin, and the other is manifestly of divine growth. 



TAKING OF JERUSALEM BY CHOSROES, KING OF 
PERSIA. 

A. D. 614. 

The Persians, under the command of Chosroes, 
their king, attacked the Eastern empire with terri- 
ble violence. Having crossed the Euphrates, they 
seized the city of Apama, and advanced in the work 



TAKIXG OF JERUSALEM BY CHOSROES. 273 

of destruction as far as the gates of Antioch. A 
Roman army which they encountered in their march 
was cut to pieces. They penetrated into Palestine 
and crossed the Jordan, and the banks of this river 
were covered with ruins wherever they appeared. 
The people of the country fled before them, but the 
hermits, who could not consent to leave their cher- 
ished solitudes, at first suffered the most horrible 
tortures, and finally were cruelly massacred. The 
army then marched toward Jerusalem, which they 
entered without encountering the slightest resist- 
ance ; the garrison had abandoned the city, and a 
general consternation filled the minds of the unfor- 
tunate inhabitants. 

The Persians destroyed every thing by fire and the 
sword, and a great number of priests and Religious 
perished; it was against these that the idolators 
principally directed their rage. The rest of the citi- 
zens, men, women and children, were loaded with 
chains and dragged beyond the Tigris. The Jews 
alone were spared, on account of the hatred they 
bore the Christians, which they signalized on this 
occasion by carrying their atrocities to greater 
lengths than even the pagans themselves. They 
bought all the Christian captives they could obtain 
from the Persians, in order to enjoy the barbarous 
pleasure of putting them to death. Eighty thou- 
smd were thus massacred by the Jews, and the bishop 
Zacharias was carried into captivity. 

After pillaging the Holy Sepulchre and the other 
churches of Jerusalem, they applied the torch to 
them, and these noble edifices soon fell a prey to the 



274 HISTORY OF THE CHURCH. 

devouring flames. They carried off the sacred ves- 
sels, and all the splendid ornaments that the piety 
of the faithful had accumulated in those holy places ; 
but the most severe loss to the Christians was that 
of the true Cross, which each one of them would 
have ransomed with his heart's blood. The Per- 
sians carried away this sacred relic in the very state 
in which they found it, that is to say, enclosed in a 
case, and marked with the seal of the bishop. The 
Christians succeeded in saving the sponge which had 
been saturated with vinegar and presented to Jesus 
Christ while on the cross, and the lance that had 
pierced His sacred side. An officer of the Emperor 
took these holy relics from the sacrilegious hands of 
a Persian soldier, who exchanged them for a large 
sum of money, and carried them back to Jerusalem, 
where they were exposed during four days to the 
veneration of the faithful, who bathed them with 
their tears. 

The Holy Cross was deposited at Tarsus, in Ar- 
menia, and the ruins of a castle are still shown where 
this sacred relic was placed, as it appeared less 
valuable to the Persians than the other spoils they 
had secured. After the departure of the Persians, 
the inhabitants of Jerusalem who had escaped by 
flight returned to the holy city. The priest Mod- 
estus, in the absence of the Bishop Zacharias, as- 
sumed the government of this desolated church, and 
assiduously labored to restore the demolished edi- 
fices. In this pious enterprise he received great 
assistance from John, patriarch of Alexandria, sur- 
named the Almoner. It was in this capital of 



THE HOLY CROSS RETURNED TO JERUSALEM. 27 D 

Egypt, that a great number of the inhabitants of 
Palestine had taken refuge. The holy prelate re- 
ceived them with paternal tenderness, placed the 
wounded in hospitals and supplied the wants of all 
in necessity. To those remaining in Jerusalem he 
sent money, wheat, and clothing, and alleviated by 
every means the unhappy condition of these suffering 
people. 



THE HOLY CROSS DISCOVERED AND RETURNED 
TO JERUSALEM. 

A. D. 028. 

The Emperor Heraclius sent an embassy to Chos- 
roes, to treat with him regarding terms of peace ; 
but this idolatrous prince exacted as a condition, that 
he should abjure Christianity and adore the sun, the 
principal divinity among the Persians. Heraclius 
rejected this impious proposition with horror, and 
determined to strain every nerve for the preservation 
of religion and the empire. He raised an army and 
marched against the enemy. God aided His people, 
and in the very first campaign the Emperor gained 
the advantage over the Persians. This success raised 
the courage of his troops, and war was waged against 
these pagans during a period of four years. Hera- 
clius resolved then on a decisive battle, and having 
assembled his soldiers, he animated them to combat 
by enumerating all the evils the Persians had brought 
on the empire — the country ravaged, villages sacked 
and plundered, the altars desecrated, the churches 
reduced to ashes. "Behold," he said to them, "the 



276 HISTORY OF THE CHURCH. 

enemies with whom you contend ; they declare war 
against God Himself, and they have gone so far as 
to burn His altars and temples. God will combat 
for you; take up your arms with confidence and 
courage ; faith surmounts all obstacles, and triumphs 
over death itself ! " These glowing words made a 
powerful impression on the troops, who with the 
greatest impetuosity attacked the Persians. The 
Emperor was conspicuous in the thickest of the 
fight ; he received several blows, which fell upon his 
shield, and thus saved his life. The contest lasted a 
whole day ; the Persians lost three of their principal 
officers, and more than half their soldiers, while only 
fifty men perished in the Roman army. 

Ohosroes fled, and after a retreat of eight leagues 
passed the night in a miserable cottage, the roof of 
which was so low that he was obliged to crawl into 
it on his hands and knees. Weakened by these un- 
accustomed hardships, and attacked by a violent 
disease, he named a favorite son for his successor, 
thus depriving his eldest son of the throne, who, in 
consequence, revolted against his father, took him 
prisoner, and kept him in close confinement, where 
he died of starvation. The new Persian king pro- 
posed a cessation of hostilities, and sent back all the 
Christians who had been dragged into captivity: 
among others, the patriarch Zacharias, to whom he 
gave the Holy Cross, which had been carried off four- 
teen years before. During all this time this holy relic 
remained enclosed in its case, the Persians not having 
sufficient curiosity to break the seal. This seal was 
recognized by the patriarch, and the sacred relic was 



HERESY OP THE MOXOTHELITES. 277 

returned to his hands in the same condition as when 
it had been stolen. Thus we see that God Himself 
protected this precious relic from the sacrilegious 
hands of the pagans. 

The Emperor Heraclius returned to. Constantino- 
ple in triumph, seated in a chariot drawn by four 
elephants, preceded by the Holy Cross — the most 
glorious trophy of his victory. At the beginning of 
spring Heraclius left Constantinople for Jerusalem, 
there to return thanks to God for his success, and to 
replace the Holy Cross in the church of the Resur- 
rection. He desired to tread in the sacred foot- 
steps of the Saviour, and to bear the Cross on his 
shoulders to the summit of Mount Calvary, in 
imitation of his divine Master. This day was ob- 
served by the Christians as a solemn festival, and 
the Church still celebrates its anniversary on the 
fourteenth of September. 

HERESY OF THE MONOTHELITES. 
A. D. 630. 

The joy which the Church experienced at the 
recovery of the true Cross, was interrupted by a 
violent storm, which broke out in the East, where 
a new heresy, or, rather, that of Eutyches, a little 
disguised, reappeared under another name. The 
secret followers of this heretic taught, that there is 
only one will and one operation in Jesus Christ, 
which is the signification of the Greek word Mono- 
thelism, the name of this sect. The Catholic Church, 
on the contrary, which recognized two natures in 
24 



278 HISTORY OF THE CHURCH. 

Jesus Christ, recognized also two wills: the divine 
will and the human will, which are never in opposi- 
tion, but are also perfectly distinct. The Monothe- 
lites were firmly supported by Sergius, the patriarch 
of Constantinople, who used all his influence in their 
behalf. He skillfully insinuated his views into the 
mind of the Emperor Heraclius, who protected him 
by publishing a famous proclamation under the title 
of the Ecthesis, or Exposition. 

St. Sophronius, the patriarch of Jerusalem, zeal- 
ously combated this new heresy, and published a 
work, in which, after proving the distinction of 
natures in Jesus Christ, he clearly explained the 
doctrine of the Church concerning the two wills, 
and the two distinct natures. Sergius, who feared 
that the Pope Honorius would be prejudiced against 
his new creed, was the first to w T rite to him, in order 
to win him over to the same belief. This letter was 
flattering, and artfully worded. In it he stated that 
the question which had arisen placed an obstacle 
in the conversion of heretics, and asked that there 
should be no mention of either one or two wills of 
Jesus Christ, as silence was the only means of uniting 
the factions. Honorius fell into the snare, and entered 
into a dangerous agreement with him. He consented 
to a silence, in which truth and falsehood were equally 
suppressed; and by this criminal conduct, without 
actually promulgating the error, he gave rise to a 
suspicion that he was favorably inclined toward the 
heresy. Finally, the artifices of these heretics were 
discovered by the vigilance of St. Sophronius, Avho 
informed the Pope of the progress of the new sect. 



THE SIXTH GENERAL COUNCIL. 279 

Honorius was dead, but his successor condemned 
both the error and the proclamation issued by the 
Emperor in its favor. This first sentence was sub- 
sequently confirmed by the Pope St. Martin, and the 
zeal which he manifested in preserving the purity of 
the faith cost him his liberty and his life. 

The Emperor Constans, the successor of Heraclius, 
having published a second proclamation in favor of 
Monothelism, removed the holy Pope from Rome, 
and had him brought in chains to Constantinople, 
where he endured the most shameful insults and 
indignities. St, Martin was afterward exiled, and 
died after ten years of captivity and suffering, with- 
out uttering a single complaint, or relinquishing any 
of the duties of his sacred office. A holy abbot of 
Constantinople, named Maximus, imitated the zeal 
of the saintly Pope, and received the same treatment 
from the hands of the heretics. He was cruelly 
beaten, his tongue cut out by the roots, and he ter- 
minated his martyrdom in a state of banishment. 

THE SIXTH GENERAL COUNCIL. 
A. D. 680. 

The Emperor Constantine, surnamed Pogonatus, 
assuaged the grief of the Church, and repaired the i 
wrongs which had been practiced against her by his 
predecessors. This prince thought he could not 
make a better use of his authority than by conven- 
ing a general Council. He wrote on the subject to 
Pope Agatho, who informed the western bishops of 
the pious intentions of the Emperor, and appointed 



280 HISTORY OF THE CHURCH. 

three legates to preside over the Council in his 
name. The new error had not penetrated as far as 
the West, and all the bishops united in the recogni- 
tion of two wills in Jesus Christ as well as two 
natures. The Emperor received the legates of the 
Holy See with every honor, and the opening of the 
Council took place in one of the halls of the palace, 
the book of the Gospels being placed, as was the 
custom, in the middle of the assembly. 

The Emperor was present, accompanied by thirteen 
of his principal officers. The legates of the Pope 
spoke first, and proposed the subject for the considera- 
tion of the Council. "For more than forty years/' 
said they, "Sergius and others have taught that 
there is only one will and one nature in our Lord 
Jesus Christ. The Holy See has rejected this error, 
and exhorted them to renounce their pernicious 
belief, but without any good result ; this, then, is the 
reason why we demand of them an explanation of 
their doctrine." The Canons of the preceding 
Councils, and the authority of the early Fathers, 
were then carefully examined, and the new Creed 
was found to be contrary to Scripture and tradition. 
The Monothelites were convicted of having altered 
the passages quoted from the Fathers in defense of 
their errors. The letter of St. Sophronius, which 
they had opposed, was produced, and proved to be 
in exact conformity with the true faith, the doctrine 
of the Apostles and the traditions of the early 
Fathers. 

After this examination, the confession of faith was 
proclaimed, in which their adherence to the doctrines 



CONVERSION OF GERMANY. 281 

of the preceding Councils was declared, and then 
sentence was pronounced in these words: "We 
decide that there are two wills and two natural 
manifestations in Jesus Christ, and we forbid the 
teaching of a contrary doctrine. We abhor and 
detest the impious belief of the heretics who only 
admit one will and one nature in Jesus Christ, as 
these dogmas are in opposition to the doctrine of 
the Apostles, the decrees of the Councils, and the 
opinions of the early Fathers." The holy Council 
afterward anathematized the authors of the sect, not 
even sparing Honorius, who had been their most 
zealous partisan. The Emperor Constantine, who 
was present at the conclusion of the council, received 
the same honors as had formerly been paid the great 
Constantine, Theodosius and Marcian. The decis- 
ions were signed by the legates, all the bishops to the 
number of one hundred and sixty, and the Emperor 
himself, who ordered the decrees to be immediately 
executed, and he enforced them with all his au- 
thority ; in short, the error was now completely con- 
quered, and the troubles ceased. 

CONVERSION OF GERMANY. 
A. D. 723. 

The torch of faith, like the sun, only leaves one 
country for a time, to enlighten another. In pro- 
portion as the light of the gospel was dimmed in the 
East by the conquests of the Mohammedans, it shed 
its saving rays on the pagan North through the 
apostolical labors of missionaries. The most cele- 
24* 



282 HISTORY OF THE CHURCH. 

brated of them all was St. Boniface, Archbishop of 
Mayence, and the Apostle of Germany. He was of 
English birth, and from his earliest infancy gave 
tokens of his high destiny. Several missionaries 
visited his father and spoke to him of heavenly 
things, and the youthful Boniface was so much 
affected by their edifying instructions, that he was 
seized with an ardent desire to imitate them and 
consecrate himself to God. Although still but a 
child, the virtuous impressions he then received 
were never effaced from his mind. He entered a 
monastery, where he was trained in the duties of the 
holy ministry; and, having been ordained priest at 
the age of thirty, his zeal for the instruction of the 
people and the salvation of souls daily increased. 
He lamented unceasingly over the unhappy condi- 
tion of the nations still plunged in the darkness of 
idolatry. 

Overcome by these reflections, he had recourse to 
Pope Gregory, who, recognizing his divine vocation, 
invested him with authority to announce the Gospel 
to the Germans. The holy apostle found it very 
difficult to awaken in the hearts of these barbarous 
people the sentiments of meekness and piety taught 
by the Scriptures; but, finally, his labors were re- 
warded, and the harvest was abundant. He first 
went to Bavaria and Thuringia, where he baptized 
a great number of infidels. The pagan temples were 
everywhere destroyed, and Christian churches erected 
on their sites. The holy apostle, nevertheless, endured 
nmny trials, especially in Thuringia, a country that 
had lately been devastated by the Saxons, and where 



MARTYRDOM OF ST. BOXIFACE. 283 

the people were so poor that they were obliged to 
procure their necessary subsistence by the hardest 
manual labor. From thence he proceeded to Fries- 
land, where, for three years, he exercised the func- 
tions of the holy ministry, and converted a multitude 
of souls to Christianity. 

The Pope, hearing of the immense harvests his 
apostolic labors were reaping, commanded him to 
come to Rome, in order to receive the episcopal dig- 
nity. On his return from this journey, St. Boniface 
began to preach the faith in Hesse, where he was 
rewarded by extraordinary success, and he there 
founded several churches and monasteries. Sum- 
moned to Bavaria by the duke of that province, he 
was the means of reforming the abuses which had 
crept into the Church ; and, finding that impostors 
had sprung up, who deceived the people by their 
artifices and scandalized them by their disorderly 
lives, he silenced some and expelled others, thus 
restoring the original purity of faith and morals in 
this country. The Pope appointed him his legate in 
Germany, and allowed him to make whatever regula- 
tions he pleased for the welfare of the infant Church. 

MARTYRDOM OF ST. BONIFACE. 

The reputation of St. Boniface spread over the 
greater part of Europe, and his Apostolic labors 
were so much venerated, that a great number of 
holy men associated themselves with this mission, 
and thus mitigated its hardships and trials. Then 
the holy archbishop, weighed down with age and 



284 HISTORY OF THE CHURCH. 

infirmities, thought of choosing a successor. After 
consecrating a new archbishop of Mayence, he 
charged him with the care of this particular church, 
so that he might be at liberty to follow the vocation 
he had received from Heaven, and devote himself to 
the conversion of infidels. He could not rest while 
so many souls were still ignorant of Jesus Christ ; 
moreover, he was inflamed with a desire to shed his 
blood for the faith, and he had a presentiment that 
his death was near at hand. Having, therefore, 
arranged all the officers of his church, he departed, 
accompanied by several zealous co-operators, to 
preach the Gospel to an idolatrous nation on the 
most remote coast of Friesland, and there converted 
a great number of pagans, whom he baptized. He 
appointed a day on which to administer to them the 
sacrament of confirmation, and, as they could not 
all assemble in the same church, he named an 
adjoining field, where they should meet for ' the 
reception of this sacrament. Tents were erected, 
and the day for the solemnization of the ceremony 
arrived. 

While waiting for the newly made Christians, St. 
Boniface was engaged in prayer ; but, instead of the 
converts appearing, a troop of pagans arrived armed 
with swords and lances ; they immediately destroyed 
the tents, and then rushed upon the holy bishop. 
His attendants armed themselves to repel the attack 
of the barbarians ; but the bishop, hearing the noise, 
summoned his clergy, and holding in his hands the 
relics he always carried with him, thus addressed 
his companions : " My children, lay down your arms, 



HEEEST OF THE ICONOCLASTS. 285 

the Scripture forbids us to return evil for evil ; the 
day I have so long expected has arrived ; hope in 
God, He will save our souls." He then exhorted 
them to suffer courageously a momentary death, 
which would conduct them to life eternal. 

The example of the holy prelate strengthened 
them more than his words. He had scarcely finished 
speaking when the barbarians assailed him ; but the 
bishop was immovable. The infuriated wretches 
instantly massacred the saint, together with his 
companions, to the number of fifty-two. St. Boni- 
face thus terminated by a glorious death, a life 
which had been a continuous martyrdom, as it had 
been entirely devoted to the conversion of the pagans. 
His immense labors, and the benefits which the 
Church received from his exertions, entitled him to 
the precious crown. The body of the holy martyr 
was carried to the Abbey of Fulda, which he had 
founded, and God there honored His servant by the 
great number of miracles which were wrought at 
his tomb. 



HERESY OF THE ICONOCLASTS OR IMAGE- 
BREAKERS. 

A. D. 727. 

The Eastern Church was frequently disturbed by 
new heresies, which succeeded each other after short 
intervals of repose. Those which arose in the eighth 
century were the more dangerous in having a prince 
for their author. It has already been seen that 
Emperors sometimes protected error; but now we 



286 HISTORY OF THE CHURCH. 

behold an Emperor who is the leader of the sect. 
Leon, the Isaurien, had risen to the imperial dignity 
through his warlike qualities. Born, and we may 
say nurtured, in the camp, he was entirely without 
education; nevertheless he had the foolish vanity to 
assume the office of a religious reformer. He allowed 
himself to be prejudiced against the veneration of 
holy images, which he called idolatry ; and issued a 
proclamation, in which he commanded all the images 
of Jesus Christ, the Blessed Virgin and the Saints 
to be removed from the churches. This order, so 
contrary to the constant and universal practice of 
the Church, occasioned intense excitement, and the 
inhabitants of Constantinople openly murmured 
against it. 

Germanus, the patriarch of this city, zealously 
opposed the heresy, heedless of the anger of the 
Emperor ; he at first endeavored privately to disa- 
buse the mind of the prince of its error, by explain- 
ing to him that the veneration paid the holy images 
referred to those they represented, in the same man- 
ner as the statue of an Emperor is honored, that 
this relative homage had always been rendered to 
the images of Our Lord and His Holy Mother from 
the time of the Apostles, and that it was the rankest 
impiety to attack so ancient a custom. But the 
Emperor, who was ignorant of the elements of the 
Christian doctrine, clung obstinately to his heretical 
opinions. The patriarch then wrote to the Pope of 
all that had occurred in Constantinople. 

The sovereign Pontiff replied to the holy bishop, 
congratulating him on his courage in combating 



HERESY OF THE ICOXOCLASTS. 287 

the rising heresy, and an assemblage of bishops was 
held, in which it was condemned. The Holy Father 
wrote also to the Emperor, exhorting him to revoke 
the edict, warning him that it was not the place of 
a prince to decide in matters of faith, or to alter the 
discipline of the Church. These remonstrances had 
no effect on the Emperor, who only became more 
determined upon the immediate enforcement of his 
law. He had all the images destroyed, and the walls 
of the churches, which had been ornamented with 
pictures, were painted white. He ordered a large 
Crucifix which Constantine, after his victory, had 
placed at the entrance of the imperial palace, to be 
broken to pieces. The women who were present 
essayed at first by their entreaties to induce the offi- 
cer who had been empowered to carry this order 
into execution to desist from this impious act ; but 
their prayers were of no avail, as the officer himself 
ascended the ladder and struck the figure three 
times with a hatchet. 

The pious women, fired with a holy indignation, 
overturned the ladder, and the sacrilegious officer 
died from the effects of his fall. The women were 
condemned to be executed with six other persons, 
whom the Emperor suspected of instigating this 
opposition to his edict. The patriarch St. Germanus 
was driven from his see, and died in exile at the 
advanced age of ninety years. 



288 HISTORY OF THE CHURCH. 



VIOLENCE OF THE ICONOCLASTS. 

Constantine, surnamed Copronymus, son and suc- 
cessor of Leon, followed in the footsteps of his father, 
and went even to greater lengths. Educated in 
impiety, of a passionate and fiery nature, increased 
by an insolent and bold demeanor, he furiously per- 
secuted those who persisted in honoring the holy 
images. Constantinople became a scene of blood- 
shed ; the Catholics were tormented in every way ; 
their eyes were put out, they were severely whipped, 
and then cast into the sea. The Emperor was par- 
ticularly incensed against the monks, who were made 
to endure all kinds of sufferings ; their beards were 
soaked in pitch and then set on fire, and pieces of 
wood, ornamented with pictures of saints, were then 
broken over their heads. These atrocities only di- 
verted Constantine, and his chief amusement during 
his respasts was to listen to the recital of the cruel- 
ties that had been practiced during the day. Not 
content with the outrages perpetrated through his 
officers, he presided himself at executions, gratifying 
thus his sanguinary taste. He caused a tribunal to 
be erected at one of the gates of the city, and there, 
surrounded by the executioners, he tortured the 
Catholics, and feasted his eyes on spectacles too 
horrible for any but himself and his courtiers to 
witness. 

There lived near Nicomedia a holy abbot named 
Stephen, who was held in great veneration on account 
of his sanctity and many virtues. The Emperor, wish- 
ing to win him over to his party, summoned him to 



VIOLENCE OF THE ICOKOCLASTS. 280 

Constantinople, and undertook to question him him- 
self, in the hope of convincing him by his arguments, 
as this prince considered himself a most logical 
reasoner. He accordingly entered into a controversy 
with the holy bishop. " Oh, stupid man," said the 
Emperor, " canst thou not trample on the image of 
Jesus Christ without offending Jesus Christ Him- 
self?" St. Stephen approached him, and showed 
him a piece of money stamped with his portrait. 
"I can, then," replied the holy abbot, "treat this 
image in the same manner, without failing in the 
respect I owe you as the Emperor!" and, throwing 
the money on the ground, he trampled on it. 

The courtiers rushed upon him to punish him for 
his boldness. "What," said St. Stephen, sighing 
deeply, " is it a crime to dishonor the image of an 
earthly prince, and no sacrilege to cast into the 
flames the image of the King of Heaven ! " No 
answer could be made to this appeal, but his de- 
struction was resolved upon. He was accordingly 
imprisoned, and shortly afterward put to death. 
Nineteen officers, accused of an intimacy with the 
holy martyr, and of having praised his constancy, 
were tortured, and two of the most distinguished 
were beheaded by command of the Emperor. The 
persecution extended to the provinces, and the gov- 
ernors, in order to please Constantine, signalized 
themselves by practicing the greatest atrocities 
against the Catholics throughout the whole empire. 
They not only desecrated the images of the Saints, 
but profaned holy relics, which they tore from the 
sanctuaries, and then threw them into the sewers 
25 



290 HISTORY OF THE CHURCH. 

and rivers, or burned them with the bones of 
animals, so that the ashes could not be distin- 
guished apart. 



SEVENTH GENERAL COUNCIL, AND SECOND 
COUNCIL OF NICE. 

A. D. 787. 

After the death of Constantine Copronymus and 
his son Leon, the sovereign power fell into the hands 
of Irene, who governed as regent during the minor- 
ity of her infant son Constantine, and the suffering 
Church, so long tormented by the Iconoclasts, began 
to taste the sweets of peace. This princess, who was 
attached to the Catholic doctrine, undertook to re- 
pair the evils caused by the bad government of the 
last Emperors. By the advice of Tarasius, patriarch 
of Constantinople, she wrote to Pope Adrian, asking 
for the convocation of a general Council. The Pope 
approved of her request, and sent two legates to pre- 
side over the Council in his name. Constantinople 
was first chosen as the place of assembly, but as the 
Iconoclasts, who were very numerous in this city, 
began to create disturbances, the place of assembly 
was transferred to Nice, a city already celebrated for 
the holding of the first general Council. The bishops 
of the different provinces of the empire assembled to 
the number of three hundred and seventy-seven. 
Two imperial officers were appointed to maintain 
order, and the bishops were allowed perfect freedom 
of speech. Eight sessions were held. In the first a 
letter from the Popo was read, in which he vindi- 



SEVENTH GENERAL COUNCIL. 291 

cated the traditions of the Church concerning the 
veneration of holy images. He explained, also, the 
object of this homage. 

The profession of faith of the Eastern bishops, 
who could not attend the Council, as they were under 
the dominion of the Mahomedans, was read, and 
their doctrine was found to be in perfect conformity 
with the pontifical letter. The testimony of the 
Holy Scriptures and of the early Fathers was then 
produced, and the arguments of the Iconoclasts 
refuted, the heresy crushed and silenced, and, finally, 
the bishops, after declaring their entire concurrence 
in the decisions of the preceding Councils, pro- 
nounced sentence in these words : " We decree that 
images and pictures shall not only adorn the 
churches, the sacred vessels, the vestments and the 
walls, but also be placed in houses, and on the road- 
side, because the oftener the images of Jesus Christ 
and His holy mother, the Apostles and Saints, are 
seen, the more frequently are we reminded of those 
whom they are intended to represent: honor and 
reverence should be rendered to these images, but 
not supreme worship, which belongs alone to the 
Deity. Incense and lights may be burned before 
these holy images, as was the custom with regard to 
the cross and Gospel and other sacred things, as the 
homage paid to the image referred to the object it 
represented. Such is the doctrine of the holy Fathers 
and the Catholic Church." 

Anathemas were pronounced against the Icono- 
clasts, which decree was signed by the legates and all 
the bishops. The bishops afterward repaired to 



292 HISTORY OF THE CHURCH. 

Constantinople, where the eighth session was held 
in the presence of the Emperor and his mother, who 
signed the decision of the council amidst the accla- 
mations of the audience. Thus this heresy was 
extinguished for a time, but subsequent reformers, 
following in the footsteps of these early fanatics, 
revived the error in the sixteenth century, commit- 
ting the same acts of destruction and violence. 



BEAUTIFUL CHARACTERISTICS AND HOLY ZEAL 
OF CHARLEMAGNE, KING OF FRANCE. 

A. D. 768. 

The piety of Charlemagne, king of France, was a 
subject of great joy to the Church, which this prince 
unceasingly protected during the course of a long 
and glorious reign. He ascended the throne while 
T?ery young, but he was only youthful in his vigorous 
constitution and activity ; prudence governed ' his 
career, and his imperial power was employed in 
extending the religion of Jesus Christ. During the 
first years of his reign he published, by the request 
of the bishops, a code of laws, in order to maintain 
the ecclesiastical discipline, and he protected the 
Holy See from the usurpations of the king of the 
Lombards. For a long time the Saxons had invaded 
his dominions, and to punish them, he waged a 
lengthy war against them, which terminated in the 
conversion of the nation; and this was the most 
precious fruit he derived from his conquest, as it 
was not submission to his authority he desired, but 
the enlightenment of these ignorant pagans. 



CHARACTERISTICS OF CHARLEMAGXE. 293 

This idolatrous people made a long resistance, 
but finally embraced Christianity, which procured 
their pardon for their continual inroads. As Char- 
lemagne distrusted their constancy, and as several 
among them appeared to be actuated only by political 
motives, he sent zealous missionaries to strengthen 
them in their faith; nevertheless, Witikind, the 
most influential of their chiefs, refused to accept 
the faith, and was more exasperated than vanquished 
by their defeat. Charlemagne, who failed to con- 
quer him by belligerent means, did not despair of 
gaining him by a treaty, and proposed, therefore, 
that a conference should be held. Witikind repaired 
to Attigny, where the court was held, and then, what 
terrible combats had failed to effect, was accom- 
plished by the majesty and goodness of Charle- 
magne ; these noble qualities disarmed this leader of 
the rebels, who now cheerfully acknowledged the 
power of this great prince. 

During his sojourn in France, Witikind carefully 
examined the truths of Christianity, and when he 
understood them he believed ; thus, suddenly awaken- 
ing to the grace which spiritually enlightened him, 
and detesting paganism, he asked for baptism, which 
he received, Charlemagne standing as his sponsor. 
Witikind, not less candid than honorable, gave 
striking proofs of the sincerity of his conversion, by 
manifesting as much zeal for the propagation of the 
faith, as he had formerly shown in arresting its pro- 
gress. Charlemagne referred the glory of his success 
to God, to whom he rendered solemn thanksgiving, 
for the conversion of the Saxons and their leader. 
25* 



294 HISTORY OF THE CHURCH. 



CHARLEMAGNE REVIVES LITERATURE. 

When Charlemagne ascended the throne, ignor- 
ance was universal throughout France. The taste for 
letters had been entirely lost, and there were neither 
masters nor public schools where learning could be 
acquired. Charlemagne, who knew that the cultiva- 
tion of the arts and sciences contributed not only to 
the good of religion, but to the glory of the empire, 
determined to revive literature in his kingdom. In 
order to succeed, it was necessary to establish schools 
and excite emulation, and to find masters capable of 
giving instruction. Of the latter, France was very 
deficient. Charlemagne invited to his court the most 
learned men and most renowned personages of foreign 
countries, and induced them to remain in his empire, 
by conferring on them rewards worthy of the mon- 
arch, and of the scholars who had left their native 
land to benefit his people. He did not consider any 
price too dear which procured him the services of 
men, who, by their talents, reflected honor and glory 
upon France and upon religion. 

The celebrated Alcuin, a learned Englishman, 
whom he loaded with honors and favors, assisted 
him greatly in his laudable endeavors. Alcuin was 
the most intellectual man of his age, and had taught 
the sacred and profane sciences in his own country 
with immense success. He accepted the invitation 
of Charlemagne, and advised that prince to establish 
•schools in the principal cities and large monasteries 
. of th e kingdom. Charlemagne followed this counsel, 
and wrote a circular letter to the bishops and abbots, 



CHARLEMAGXE REVIVES LITERATURE. 295 

exhorting them to begin this most useful and neces- 
sary work. As oral teaching was not sufficient, and 
as it was necessary to have books, which are in a 
measure the guardians and depositaries of knowledge, 
the king used great precaution to prevent this source 
of public erudition from being corrupted by the neg- 
ligence of copyists, whose services were employed 
before the discovery of the art of printing. 

He published a law, by which he commanded that 
only intelligent and venerable men should be ap- 
pointed to transcribe books. The study of religion 
was the principal object of his attention, and he 
caused the manuscripts of the Old and New Testa- 
ment to be revised and corrected with the utmost 
exactness. He also undertook the correction of the 
prayers of the divine office, so that they should be 
free from any expression which did not refer to the 
honor and majesty of God. He obtained choristers 
from Eome, who taught the French the plain Koman 
chant, and he ordered all books of vocal music to be 
examined and corrected. He also appointed these 
choristers the principal masters of music throughout 
the kingdom. In order to set an example of applica- 
tion to study, and to excite emulation, he established 
an academy within the precincts of the palace, 
where the youthful princes and the children of his 
courtiers were educated. 

Charlemagne, himself, condescended to enter the 
ranks of the disciples of Alcuin. France derived 
the greatest advantages from this institution. The 
thirst for knowledge became universal, and every 
one was desirous of receiving instruction. In a 



296 history or THE church. 

short time Charlemagne gathered together a band 
of learned men, whose united efforts furthered the 
cause of science, and whose brilliant intellects 
brought literature to a high state of cultivation. 
It is believed that this academy was the commence- 
ment of the University of Paris, the oldest and most 
celebrated in Europe. 



PART SECOND, 



CHARLEMAGNE IS CROWNED EMPEROR OF THE 
WEST. 

A. D. 800. 

Charlemagne was now master of nearly all the 
provinces composing the Western empire. Germany, 
Gaul, and the greater part of Spain and Italy being 
under his dominion, the title of Emperor was the 
only thing wanting to complete his glory. The 
Romans had conferred upon him the dignity of 
patrician of Rome, and his subjects could not more 
worthily acknowledge the signal services he had 
rendered the Church and State, than by offering 
him the imperial crown. During a visit which he 
made to Rome, Pope Leo III, in concert with the 
principal Roman lords, determined to proclaim him 
Emperor of the West. They did not give him the 
slightest intimation of their intention, lest it might 
be supposed that he had solicited the dignity, and 
in order to render his promotion more glorious and 
honorable. 

On Christmas day the king went to the church 
of St. Peter to assist at the divine sacrifice, and when 
kneeling at the foot of the altar the Sovereign Pont- 
iff placed the imperial diadem on his head, amid the 
joyous acclamations of the thousands who had as- 
sembled for mass. " Life and victory to Charles the 



298 HISTORY OF THE CHURCH. 

most pious and august, crowned by God, the great 
and pacific Emperor of the Romans." Leo then 
anointed the king and his son, prmce Louis, with 
holy oil, and was the first to render homage to the 
new Emperor, by prostrating himself before Char- 
lemagne. It is thus that the Western empire, which 
had been abandoned by its former rulers, passed 
into the hands of the French, in the person of a 
prince, capable by his valor and piety of augmenting 
the glory Constantine and Theodosius had won 
during their prosperous reigns. The modesty 
manifested by this great prince, on this occasion, 
lent a new lustre to his dignity, and gave him 
another claim to imperial honors. 

Eginhard, his secretary, relates, that, on returning 
from the ceremony, Charlemagne declared, that, if 
his absence could have defeated the plan, he would 
not have attended divine service, notwithstanding 
the solemn festival. He made magnificent presents 
to the church of St. Peter, and the other churches 
of Eome, and returned after Easter to Aix la Cha- 
pelle. Finding himself at peace with all the neigh- 
boring nations, Charlemagne desired to mark the 
beginning of his imperial rule by redoubling his 
zeal for the welfare of his subjects, and by severely 
punishing crime and vice. He accordingly sent 
officers of the royal household into the different 
provinces, to inquire into abuses and render justice 
to the weak and oppressed. It was by making one 
of these acts of reparation that he prepared himself 
for death. The time appointed by God for recom- 
pensing his virtues had arrived, and this great 



CONVERSION OF THE DANES AND SWEDES. 299 

prince was attacked by a fever. As his disease 
hourly increased, he received the holy viaticum 
with the most fervent piety, and yielded his soul to 
God, in the seventy-second year of his age. Such 
was the Christian death of the greatest and most 
valiant king of France; one of the most zealous 
defenders of the Church ; a prince whom the world 
numbers among her heroes, and whom religion has 
placed in the rank of the saints. 

CONVERSION OF THE DANES AND SWEDES. 
A. D. 829. 

The conversion of the Saxons was followed by that 
of several other nations, which were gradually en- 
lightened and civilized. St. Ansgarius preached 
the faith in Denmark and Sweden. This holy Apos- 
tle was born in France, and had been educated in a 
monastery of Corbie. After acquiring the Apostolic 
spirit in this holy retreat, he was sent by his supe- 
riors to Denmark, in order to announce the glad 
tidings of salvation to these barbarous and idola- 
trous people. His labors were crowned with success, 
and the number of converts daily increased. The 
most effacacious means he employed to perpetuate 
the first of his teachings was, by purchasing young 
slaves, and inculcating in their youthful minds the 
fear of God and the practice of virtue, and he thus 
succeeded in establishing a flourishing school. While 
this work was prospering, the King of Sweden asked 
the Emperor, Louis Debonnaire, to send mission- 
aries to announce the Gospel in his dominions. 



300 HISTORY OF THE CHURCH. 

Louis appointed Ansgarius, and another religious 
of Corbie, who volunteered his services, to undertake 
the mission. The two priests departed, loaded with 
rich presents from Louis, to the King of Sweden, 
but were attacked during the voyage by pirates, who 
appropriated the gifts, and they consequently arrived 
in Sweden empty handed. The king, nevertheless, 
received them very kindly, and they made a great 
many conversions. The governor of the city was 
one of the first who embraced the faith, and this 
lord, who was one of the royal favorites, erected a 
church in honor of the true God. When the number 
of Christians had considerably increased, an Archi- 
episcopal see was established at Hamburg, and St. 
Ansgarius appointed archbishop. He labored most 
zealously for the salvation of souls, while leading an 
austere and mortified life; his food consisting of 
only bread and water. Ansgarius frequently retired 
to a little hermitage which he had built, as an asy- 
lum from worldly cares and distractions, and in this 
peaceful abode he would shed tears of penitence 
before God, when he was not occupied with his pas- 
toral duties. 

God bestowed the gift of miracles on his servant, 
who cured a great many sick persons by his prayers ; 
but his humility was so great, that on one occasion, 
when several persons were speaking in his presence 
of some miraculous cures he had effected, he said : 
"If my prayers were of any avail before God, I 
would offer them to obtain one miracle, and that is, 
to make me His faithful servant." The holy prelate 
always desired to shed his blood for the faith, and, 



CONVERSION OP THE SCLAVONIANS. 301 

when attacked by his last illness, was inconsolable 
at the thought of losing this happiness. "Alas !" he 
exclaimed, " my manifold sins have deprived me of 
a martyr's crown." When near his end, he employed 
his failing strength in exhorting his disciples to 
serve God with fidelity, and persevere in the mission 
which was dear to him. This infant Church was 
exposed for some time to a violent storm through an 
invasion of barbarians ; the precious seed, sown by 
the holy Apostle, was not lost, however, but pro- 
duced abundant fruit, owing to the labors of his 
successors. 



. CONVERSION OF THE SCLAVONIANS AND 
RUSSIANS. 

A. D. 842. 

The Sclavonians, a barbarous people who in- 
habited a portion of the country known at the 
present day by the name of Poland, frequently made 
incursions beyond the limits of the Western empire ; 
they thus were brought in contact with the Christian 
religion, and soon evinced a desire to embrace the 
faith. With this intention they had recourse to the 
Empress Theodora, who governed as regent during 
her son's minority, begging of her to send them mis- 
sionaries, promising in return for this inestimable 
benefit, to be henceforth docile and obedient subjects 
of the empire. A priest, named Constantine, was 
chosen for this mission. When he arrived at his 
destination, he applied himself to the study of the 
language of the country, and translated into this 



302 HISTORY OF THE CHURCH. 

tongue the Gospels and other parts of the Scripture 
which he considered the most useful for the instruc- 
tion of the converts. 

God blessed his labors, and the whole nation 
became christianized, and their neighbors, the 
Russians, followed their example, and the light 
of faith soon penetrated these heathen countries. 
The Emperor Basil took advantage of this happy 
change to conclude a treaty of peace with them, 
and after propitiating them by handsome presents, 
induced them to receive a bishop ordained by 
Ignatius, patriarch of Constantinople. A striking 
miracle wrought by this Saint caused his teachings 
to yield abundant fruit. The Russian prince had 
assembled the people in order to deliberate whether 
they should abandon their old worship ; the bishop 
was summoned and interrogated as to his creed; 
the holy prelate in reply exhibited the book of the 
Gospels, and related several miracles from the Old 
and New Testament. That of the three children 
in the fiery furnace made a deep impression on 
the assembly, and they said to Ignatius : " If thou 
canst perform a similar wonder, we will believe that 
thou speakest the truth." " We are not permitted 
to tempt God," answered the bishop ; " if, however, 
you are resolved to behold His power, ask what you 
will, and He will manifest His omnipotence through 
the ministry of His servant." 

The Russians demanded that the holy volume he 
held in his hand should be thrown into a fire kindled 
by their own hands, and they promised, if it was not 
consumed in the flames, to become Christians. Then 



CONVERSION OF THE BULGARIANS. 303 

the bishop, raisins: his eyes to Heaven, said: " Jesus, 
Son of God, glorify thy holy name in the presence of 
this incredulous people." The book was accordingly 
cast into a red-hot furnace, and allowed to remain for 
some time. On extinguishing the fire it was found 
to be as perfect and unharmed as before it was thrown 
into the flames. The heathens instantly asked for 
baptism, and eagerly received the saving waters of 
regeneration. Thus God has worked from age to 
age, and renews at the present day, extraordinary 
miracles in behalf of the Church. This miraculous 
power is not weakened ; and. when missionaries are 
sent to new countries, prodigies and wonders are 
wrought in testimony of the religion our Lord Jesus 
Christ has established, through His sufferings and 
ignominious death on the Cross. 

CONVERSION OF THE BULGARIANS. 
A. D. 855. 

The Bulgarians, during a war against Theophilus, 
Emperor of the West, were defeated in battle, and 
the sister of the vanquished king was found among 
the captives. This princess was carried to Constan- 
tinople with the other prisoners of war, and detained 
in that city for thirty-eight years. During this long 
captivity she was instructed in the faith and received 
baptism. After the death of Theophilus, Theodora, 
his widow, governed in the name of her son. The 
king of Bulgaria, thinking this a favorable moment 
to retrieve his loss, made a declaration of war. Theo- 
dora courageously replied, that, if he crossed the limits 



304 HISTORY OF THF CHURCH. 

of the empire, she would march against him, and 
hoped to conquer the invader of her dominions ; but 
that even if he were to gain the victory, he should 
be filled with shame at having overcome a mere 
woman. The king, astonished at so bold an answer, 
conceived the highest esteem for Theodora, and 
offered her peace on certain conditions, which she 
accepted. One of the stipulations was that his 
sister should be liberated from captivity. 

On returning to her brother's dominions, the 
princess frequently spoke to him of the Christian 
religion, exhorting him to embrace the true faith. 
Her entreaties touched the king's heart, and Heaven 
itself seemed to act in concert with the pious prin- 
cess. A contagious disease having spread through 
Bulgaria, the monarch had recourse to the God 
his sister worshiped, and the dreadful pestilence in- 
stantly disappeared. After this miracle the king 
was convinced of the truth of Christianity ; but the 
dread of offending his subjects, who were strongly 
attached to their superstitious practices, prevented 
him from a public profession of faith. A severe 
warning finally brought this stubborn prince under 
the mild yoke of the Gospel. 

A gallery was being decorated in the palace, and 
as the king was naturally of a fierce and stern dis- 
position, he had expressly commanded the painter 
to choose some terrible subject. The artist, who was 
a Christian, represented the Last Judgment, and 
portrayed most vividly the sufferings of the damned, 
with all the frightful circumstances which are capa- 
ble of inspiring terror. The explanation of this pic- 



PH0T1US USURPS THE SEE OF CONSTANTINOPLE. 305 

ture caused the sovereign himself to shudder with 
horror ; he resolved to abandon idolatry, and sent 
word to Theodora that he only waited for a minister 
of the Christian religion to receive baptism. The 
Empress sent him a bishop, who secretly baptized 
him at night ; but, notwithstanding his precautions, 
the rumor of his conversion soon spread abroad. 

The Bulgarians revolted and attacked the palace ; 
but the king, animated with confidence in the power 
of God, sallied forth at the head of his retainers and 
soon dispersed the mob. He pardoned the rebels, 
who were finally won over to the faith. The mon- 
arch then sent ambassadors to the Pope, asking for 
ministers of the Gospel, and he consulted him on 
several questions concerning religion and morality. 
Pope Nicholas I was deeply moved at the sight of 
these new Christians who had come from such a 
distance to receive the instructions of the Holy See. 
After cordially welcoming them, he satisfactorily 
explained whatever they did not understand, and 
finally dismissed them, filled with joy and accom- 
panied by two worthy bishops. 

PIIOTIUS USURPS THE SEE OF CONSTANTINOPLE. 
A. D. 853. 

God, who consoled His Church by the progress of 
Christianity in the countries of the North, allowed 
her to be disturbed by the scandalous usurpation of 
Photius in the See of Constantinople. This man, 
equally distinguished by his noble birth, great 
qualities and profound erudition, had been appoint- 
26* 



306 HISTORY OF THE CHURCH. 

ed to several important posts in the imperial court, 
but lie disgraced his talents and position by his im- 
postures and frauds. He was the favorite of Caesar 
Bardas, uncle of the young Emperor Michael, and 
his principal minister. Bardas, whose profligate and 
corrupt life had caused him to be excommunicated 
by St. Ignatius, patriarch of Constantinople, plotted 
the destruction of this holy prelate. Having great 
control over the mind of the Emperor, his nephew, 
he persuaded him to banish Ignatius, and then used 
every artifice to induce the patriarch to resign his 
bishopric voluntarily; but, not succeeding in his 
designs, he appointed Photius, who was a layman, 
bishop of Constantinople. 

So extraordinary a promotion created a great dis- 
turbance. The suffragan bishops at first refused to 
recognize Photius, but some were finally pursuaded 
to receive him, and the others were exiled. The 
approbation of Pope Nicholas was now the next 
thing to be gained, and Photius wrote, informing 
the Sovereign Pontiff of his elevation to the Patri- 
archal See. The usurper employed every means to 
prejudice the Pope in his favor; pretending that it 
was entirely against his wishes that he had been 
chosen to fill so high an office ; that he had strenu- 
ously resisted the appointment, but had been forced 
to accept it, and that he had shed tears when he 
unwillingly consented to be consecrated bishop; 
adding, that Ignatius had voluntarily retired into a 
monastery, there to end his days in holy seclusion 
and prayer, his advanced age and infirmities being 
the cause of this step. His letter was accompanied 



PHOTIUS USURPS TILE SEE OF COXSTAXTIXOPLE. 307 

by another from the Emperor, confirming all these 
falsehoods. 

During this time, St. Ignatius was confined in a 
filthy dungeon, where every insult and indignity 
was heaped upon him. In order to hasten his ruin, 
he was accused of having conspired against the 
State, although no proof could be produced, and he 
was loaded with chains and banished to Mitylene, 
in the island of Lesbos. 

Xicholas, who had not received any account of 
the affair from Ignatius, was on his guard, and 
refused to ratify the election of Photius without a 
careful examination of the facts on both sides. For 
this purpose, he sent two legates to Constantinople, 
to ascertain the true state of the case, and render 
him an exact account of all that had transpired. 
During their journey the legates received rich pres- 
ents from the Emperor and Photius, who thus 
endeavored to gain their influence. On arriving in 
Constantinople, they were placed under a strict 
guard and forbidden all visitors, so as to prevent 
them from learning of the violence which had been 
employed toward St. Ignatius. The legates were 
then threatened with the most frightful torments if 
they refused to acknowledge Photius as bishop; 
they resisted for a long time, but were finally over- 
come by solicitations, promises, and threats, and 
they yielded to the imperial command. 



308 HISTORY OF THE CHURCH. 



INFAMOUS DECEPTIONS OF PHOTIUS. 

St. Ignatius at length found means of informing 
the Sovereign Pontiff of all that had happened in 
Constantinople. Nicholas "was much grieved at the 
criminal weakness of the legates, and condemned all 
their proceedings. He wrote to the Emperor and 
Photius, saying that he recognized Ignatius as the 
legitimate Bishop, declaring the nomination of Pho- 
tius to be null and void. This base impostor sup- 
pressed the original letters, substituting forgeries of 
his own, written as if coming from the Pope, in which 
Nicholas assured him of his regret at having opposed 
his wishes, and after having learned the truth, prom- 
ised perpetual friendship and regard. 

This fraud proving unsuccessful, the wicked Pho- 
tius attempted another most unheard of and extra- 
ordinary deception. He affirmed that a general 
council had been held, in which Nicholas was con- 
demned, giving this falsehood so truthful an appear- 
ance as to deceive many persons. The acts of this 
pretended council were so skillfully composed as to 
deceive even the most incredulous minds. Photius 
was well informed in regard to the proceedings of 
a council. He, therefore, prepared an account, in 
which was given the accusations brought against the 
Pope, the testimony of the witnesses against him, as 
well as a speech of his own, in which he played the 
part of defender of the Pope, as lie was unwilling that 
the absent Pontiff should be condemned without a 
hearing ; but the Fathers of the pretended council 
had refused to listen to the arguments in his defense, 



RE-ESTABLISHMENT OF ST. IGNATIUS. 309 

and Photius, finally yielding with reluctance to their 
authority, had pronounced a sentence of deposition 
and excommunication against Nicholas. 

The impostor induced several corrupt bishops to 
sign these false decrees, adding himself nearly a 
thousand signatures ; among others the names of the 
deputies of the three Eastern patriarchs. Photius 
had the audacity to send these forgeries to Louis 
le Debonnaire, King of Prance, in order to persuade 
that prince to assist him in depriving Nicholas of 
the pontifical dignity. He also addressed a circular 
letter to the Eastern bishops, filled with complaints 
against the Latin Church, and declared the doctrine 
which teaches that the Holy Ghost proceeds from 
the Father and the Son to be an erroneous belief, 
although this Catholic dogma was held by both the 
Latin and Greek Church, and ratified by several 
councils. He censured the Eoman Church upon 
some points of discipline which he had himself 
hitherto regarded as irreproachable. Thus a 
poisonous seed was planted, which subsequently 
produced a grievous heresy that even exists at the 
present day. 



RE-ESTABLISHMENT OF ST. IGXATIUS — EIGHTH 
GENERAL COUNCIL. 

A. D. 869. 

Photius found that he was not regarded by the 
Emperor Basil with the same favor as by Michael, 
his predecessor. The new emperor, far from pro- 
tecting the usurper, assembled in his palace the 



310 HISTORY OF THE CHURCH. 

"bishops who were then in Constantinople, and by 
their advice removed Photius from the Patriarchal 
see and sent him to a monastery. It was at this 
time that the acts of the false council, forged by this 
wicked man, commenced to excite suspicion. The 
fraudulent decrees were carried to the senate and 
publicly exposed before all the people, who were 
horrified at so extraordinary an imposture. 

Immediately after the expulsion of the usurper, 
Ignatius, the lawful bishop, returned to his diocese, 
and in order to repair the many scandals which dis- 
graced the Church, induced the Emperor to convene 
a general council. Basil despatched deputies to the 
Pope, begging him to send his legates, and wrote at 
the same time to the three eastern patriarchs, and to 
all the other bishops of the empire, inviting their 
attendance at the council, which was held in Con- 
stantinople in 869. Pope Adrian III, the successor 
of Nicholas, appointed three legates, to whom he 
gave two letters, one for the Emperor and the other 
for Ignatius. They were received in Constantinople 
with the greatest pomp and splendor; and these 
prelates, by their admirable behavior, sustained with 
dignity the primacy of the Holy See; they presided 
over the council, while Ignatius and the deputies of 
the other Eastern patriarchs came next in rank. 
Eleven of the principal officers of the court assisted 
at all the sessions, in order to maintain order and 
decorum. The legates read a formula of reunion, 
which was accepted by the whole council. 

The primacy of the Roman Church was therein 
recognized, and a sentence of excommunication pro- 



RE-ESTABLISHMEXT OF ST. IGNATIUS. 311 

nounced against all heretics, Photius in particular, 
as well as his followers. The bishops, who from vio- 
lence or fear had espoused his cause, humbly asked 
pardon for their criminal weakness and were in- 
stantly forgiven. Photius hypocritically pleaded 
innocence, and enacted the part of an oppressed 
victim. He refused to answer the greater part of 
the questions asked him ; and when forced to speak, 
used the very words our Lord Jesus Christ pro- 
nounced before His judges at the time of His 
Passion. 

This impious conduct excited universal indigna- 
tion, and he was ignominiously expelled from the 
assembly. The last session was the most largely 
attended, the Emperor and his two sons being pres- 
ent. The decrees of the Popes, Xicholas and Adrian, 
were then confirmed, and as the usurper obstinately 
adhered to his heretical opinions, he and his followers 
were anathematized. Basil then declared, that, if 
any one objected to the decisions of the council, he 
should proclaim his reasons at once, as, after the 
closing of the assembly, all its proceedings were to 
be accepted with implicit obedience, under pain of 
incurring the displeasure of the Church. Finally, 
two letters were written in the name of the council 
to Pope Adrian, asking him to confirm the acts of 
the council, and cause them to be received by all the 
Western churches; the other was addressed to all 
the faithful, exhorting them to submit, without mur- 
mur, to the decrees of the assembly. 



312 HISTORY OF THE CHURCH. 



REFLECTIONS ON THE HERESIES. 

Heresies and schisms were the second trial through 
which the Church was to pass. "Heresies must 
arise," says the Apostle, " in order to try the virtue 
of the faithful." The efforts of the heretics were 
never more violent than when the pagans ceased to 
persecute the Christians. Hell then employed every 
artifice for the destruction of the still bleeding 
Church, which had so successfully repulsed the 
attacks of her first enemies, and she had hardly com- 
menced to enjoy the peace occasioned by the conver- 
sion of the great Constantine, when Arius excited a 
more violent disturbance than had hitherto dis- 
turbed the tranquillity of the spouse of Jesus Christ. 

Constantius, son of Constantine, won over by the 
Arians, oppressed all the Catholics in his dominions. 
This new persecutor of Christianity was the more to 
be dreaded, as it was in the name of Jesus Christ 
that he attacked our Divine Lord Himself. After 
him came Valens, also an Arian, and more implaca- 
ble in his hatred than Constantius. Several other 
Emperors protected the different heresies that ap- 
peared at intervals, with similar vindictiveness. The 
Church learned by sad experience that she had not 
less to suffer from Christian Emperors than she had 
endured from infidel princes, and that the blood of 
the martyrs was not only to preserve her doctrine 
inviolate, but also every separate article of faith, 
which was successively assailed by her unworthy 
children. The Divinity of Jesus Christ, His grace, 
the sacraments, in short, all the dogmas of religion, 



REFLECTIONS ON THE HERESIES. 313 

have been the subjects of different heresies, and have 
occasioned most unhappy divisions in the Church. 

In this confusion of sects, all of which claimed to 
be Christian, Almighty God did not forsake the 
Church He had Himself built on a rock, but ren- 
dered her as invincible against internal disturbances 
as against external enemies. Each dogma has been 
solemnly defined by the whole Church ; that is to 
say, she has confirmed the belief which was held by 
good Catholics at the time of the appearance of 
the heresy; and those who attacked this creed by 
introducing new doctrines, have been expelled from 
her bosom. The Church has seen heresies arise in 
her midst, and she has seen them successively 
crushed, according to the promise of our Divine 
Lord, although they were often supported by Em- 
perors and Kings. Constantius and Valens were no 
more able to change the faith of the Church, than 
Nero and Dioclesian could prevent its establish- 
ment. 

In order to try those who remained faithfully 
attached to the truth, God has permitted certain 
heresies to make some progress ; but error has never 
prevailed, and the true faith has always been univer- 
sally and publicly promulgated. The Church has 
always exercised an undisputed authority, which 
could never be assumed by heresy. She has never 
ceased to be Catholic and Universal, as her dominion 
extends over the whole world, and, although com- 
pelled at times to excommunicate her unworthy 
children, she does not lose her universality. By 
reading attentively the history of the Church, we 

27 



314 HISTORY OF THE CHURCH. 

find that, whenever attacked by a heresy, she speedily 
repaired her loss by making new conquests. 

The Church resembles a great tree, which has 
been deprived of some of its branches ; its vitality 
is still uninjured and it puts forth new leaves, the 
pruning of the withered branches only rendering 
the fruit the more abundant and excellent. She is 
Apostolic, that is to say, she goes back through an 
uninterrupted succession of Pontiffs to St. Peter, 
who was established the chief of the Apostles by 
Jesus Christ Himself, whereas each of the new sects 
necessarily fail in a continuation of their ministry, 
being unable to go beyond its author, who was a 
member of the Catholic Church before he formed a 
separate society. These divisions caused a great 
sensation at the periods they occurred ; the pagans 
regarded the Church as the parent stem from which 
all the different sects detached themselves, never 
losing her strength or power through the loss of 
these corrupt members. 

The idolaters called her the Great Church, the 
Catholic Church, as it was impossible to bestow any 
other name upon this divine work, whose founder 
was the Son of God, our Lord Jesus Christ. The 
heretics, on the contrary, bear an unmistakable mark 
of novelty and rebellion which they cannot conceal. 
They can never rid themselves of the names of their 
originators ; the Arians, Pelagians and Nestorians, 
vainly endeavored to abolish the title bestowed upon 
them against their wish ; the world very naturally 
calls each sect after the one who first introduced the 
new creed. The visible fact of their separation from 



INVASION OF THE BARBARIANS. 315 

the great Church, which is "both universal and 
apostolic, is most apparent; this mark of human 
origin, which is ineffaceable, will always be against 
them, and plainly demonstrates to the whole world 
that their sects are the work of fallible men. These 
rotten branches, cut off from the living tree, have 
never borne fruit, never attained any growth, and 
have finally perished in obscurity. Being merely 
human inventions, they have disappeared, notwith- 
standing the support of the powers of the world and 
hell ; while the edifice created by God has remained 
firm and immovable. 

The Church has triumphed over heresies, as she 
triumphed over idolatry, and this will be the fate of 
all the schisms which shall arise in the fold of Jesus 
Christ, who will crush and destroy them by His 
almighty power; the past victories of the Church 
are a sure presage of the conquests she will gain in 
the future ; the promises she has received are eternal, 
and will continue to be fulfilled throughout all ages. 



INVASION OF THE BARBARIANS — SCANDALS — 
TENTH CENTURY. 

During the tenth century the Church suffered 
greatly from the cruelty of the northern tribes, who 
ravaged successively all the provinces of the Western 
empire. The Normans, Hungarians, and other sav- 
age people, devastated Germany, England, France, 
Italy and Spain, leaving everywhere traces of their 
destructive and sanguinary march. The cities were 
reduced to ashes, monasteries plundered and de- 



31G HISTORY OF THE CHURCH. 

stroyed, schools abolished, and the arts and sciences 
almost entirely abandoned. Ignorance produced a 
relaxation of discipline and corruption of morals; 
scandals increased ; the most holy laws were publicly 
violated, .and the evil extended even to the heads of 
the Church, Home itself not escaping the contagion. 
The Church groaned and wept over these disorders, 
this trial being much more painful than the persecu- 
tions she had formerly endured. These unhappy 
scandals, however, should not weaken, but strengthen 
our faith ; for the sustaining hand of God was never 
more manifest than at this mournful period, showing 
incontestably that the divine purity of the spouse of 
Jesus Christ cannot be tarnished by the wickedness 
and malice of her unworthy children. In the midst 
of so many excesses the faith remained the same as 
in the first ages of the Church, and in the public 
instructions, God did not permit the least attack to 
be made upon Christian morals and Catholic be- 
lief. Vices and abuses were continually opposed; 
the councils renewed the laws of discipline, and 
endeavored to enforce obedience to their decrees. 
Divine Providence raised up illustrious Saints, who 
zealously combated the progress of impiety. Finally, 
the Church gained sufficient strength, not only to 
heal the wounds she had received from the barba- 
rians, but also to convert these new persecutors, and 
bring- them under the mild rule of the Gospel. Thus 
the savage tribes, who overthrew the Roman empi re, 
instead of destroying the Church, were conquered by 
her. It is true, that the germ of their wild origin was 
only gradually eradicated, and their ignorant minds 



DISCIPLINE IN ENGLAND. 317 

but slowly enlightened ; but God finally caused the 
Church to triumph over ignorance and barbarism, as 
she had already overcome persecution and heresies. 

The arts and sciences found an asylum in the 
monasteries and among the clergy; the episcopal 
residences and religious houses became places of 
public instruction, where the taste for study and the 
love of knowledge were fostered. While the nobles 
devoted themselves to the profession of arms, dis- 
daining the cultivation of letters, the priests and 
monks were occupied in transcribing the ancient 
works they had saved from the ruthless hands of 
the barbarians. These precious monuments of learn- 
ing would have certainly perished if the Church had 
not transmitted them to posterity. It was in her 
bosom that the dying embers of literature were re- 
kindled, the darkness of ignorance dispelled, and the 
arts and sciences gained a new luster. Thus religion 
has not only carefully preserved the ancient and in- 
contestable traditions which regulate our creed and 
morals, but also revived letters at a time when the 
whole of Europe seemed indifferent to learning. 



RE-ESTABLISHMENT OF DISCIPLINE IN 
ENGLAND. 

A. D. 912. 

The Church, which is never forsaken by the Spirit 
of God, discovered in herself, during this corrupt 
period, a new principle of life, which refreshed and 
invigorated her. St. Odo was placed by Providence 
over the first see in England, for the purpose of 
27* 



318 HISTORY OF THE CHITKCH. 

restoring the discipline of this kingdom. When 
made archbishop of Canterbury, he framed wise 
laws for the regulation of the clergy, nobles and 
people. 

King Edward seconded the eiforts of the holy 
prelate, and issued excellent proclamations, enforc- 
ing law and order throughout his dominions. A 
zealous bishop cannot fail to effect a great amount 
of good, when protected by a religious prince ; thus 
St. Odo reformed a great number of abuses, and the 
work so happily commenced was fully accomplished 
by his successor, St. Dunstan. This holy prelate, 
animated by the same spirit, finding himself obliged, 
in virtue of his office, to watch over all the English 
churches, traveled through the different cities of the 
kingdom, instructing the faithful in the rules of a 
Christian life, and exciting them to the practice of 
virtue by his earnest and touching exhortations, 
speaking with so much unction and power that it 
was impossible to resist his eloquence. He was in- 
defatigable in his labors; continually occupied in 
abolishing scandals, settling disputes, and reuniting 
those who were at variance. Dunstan only rested 
from this perpetual toil during the time of prayer, 
and when forced to take the necessary repose, ex- 
hausted nature demanded. 

The principal object of his zealous efforts was the 
reformation of the clergy ; he induced the king to 
inflict severe punishment upon those who desecrated 
the holy ministry by their excesses, and he restored 
the priesthood to its original dignity and sanctity, 
so that the most illustrious houses of England 



DISCIPLINE IX ENGLAND. 319 

considered it an honor for their children to enter 
religion. St. Dnnstan was both firm and energetic 
in the exercise of his duty, as will be seen by the 
following example : One of the most powerful lords 
in the kingdom had married his first cousin, and 
although remonstrated with by the bishop, refused to 
separate from her. The holy prelate forbade him to 
enter the church ; upon which the baron complained 
to the king and obtained an order addressed to St. 
Dunstan, requesting a removal of the punishment. 

The Saint, astonished that so pious a monarch 
should allow himself to be deceived, exhorted the 
baron to repentance, but finding that he only became 
more enraged, courageously said : " When I see you 
truly penitent, I will cheerfully obey the king, but 
as long as you obstinately continue in your sin, no 
man shall cause me to violate the law of God and 
bring contempt on the decrees of the Church." The 
firmness of the archbishop finally touched the heart 
of the culprit, who expressed sincere contrition for 
his fault, submitted to the authority of St. Dunstan, 
and not only dissolved his unlawful alliance, but as 
a national council was then in session, appeared in 
the midst of the assembly barefooted and clothed in 
sackcloth, holding a bunch of rods in his hand, as a 
sign of humility and obedience to the commands of 
God and the Church. He then threw himself at the 
feet of the Saint, who, mingling his tears with those 
of the penitent, received the contrite baron once more 
into the saving fold of Jesus Christ. 

The firmness of St. Dunstan was again demon- 
strated on another occasion. Although a sincere 



320 HISTORY OF THE CHURCH. 

Christian, the king committed a great sin ; the 
holy archbishop immediately went to him and 
forcibly represented the enormity of his crime ; Ed- 
ward, overcome by his reproaches, tearfully asked 
him what he should do to obtain forgiveness; Dun- 
stan imposed a suitable penance upon the monarch, 
who performed it with sentiments of the deepest 
contrition. 

RESTORATION OF DISCIPLINE IN GERMANY. 
A. D. 901. 

At this same period saintly and illustrious bishops, 
supported by the powerful authority of the Emperor 
Otho, labored successfully to reform the abuses in 
Germany, but none more effectually than St. Bruno, 
archbishop of Cologne, and brother of the Emperor. 
At four years of age he was sent to Utrecht, where 
Bishop Baudri, a very learned man, gave him excel- 
lent masters. Bruno made great progress in his 
studies, and advanced daily in the practice of virtue ; 
his thirst for knowledge did not diminish his piety; 
he was most punctual in his attendance at the holy 
offices, where his recollection and modesty edified 
the assistants. The slightest irreverence during 
divine service excited his pious indignation. One 
day he saw Prince Henry, his brother, speaking 
during mass to Conrad, Duke of Lorraine. After 
the service he spoke to them of the impropriety of 
conversing in the presence of the Blessed Sacrament, 
assuring them they would incur the divine wrath if 
they continued such irreverence. 



KESTORATIQ^ OF DISCIPLINE IN GERMANY. 321 

The loye of religion was a sure claim to liis regard, 
and he joyfully lent his influence and protection to 
all enterprises undertaken for the glory of God, and 
the salvation of souls. On returning to court ho 
found every encouragement to sanctity of life within 
its precincts ; the palace being at that time an edify- 
ing school of royal and Christian perfection, St. 
Matilda, mother of the Emperor, Otho, and Adelaide 
his wife, giving, by their excellent example, eloquent 
lessons of mortification and holiness to the courtiers 
and attendants. Thus, while scandals increased, 
God adorned His Church with saintly monarchs, 
who consoled and edified the faithful. 

Bruno was prepared for the Episcopal dignity by 
being appointed superior of several monasteries, 
where he displayed the greatest wisdom and pru- 
dence, and restored exact discipline. Being subse- 
quently raised to the see of Cologne, he gave a wider 
scope to his zeal, and labored to extend piety and 
religion throughout Germany. His first care was 
to re-establish peace and concord in his diocese, and 
regulate the proper celebration of the divine offices. 

The Emperor, his brother, when leaving for Italy, 
confided the royal authority to Bruno during his 
absence, who faithfully acquitted himself of the 
charge, understanding the duties of a prince as well 
as those of a bishop. He only used his authority for 
the establishment of good institutions, the protection 
of the weak, the succor of the poor, the intimidation 
of the wicked, and for the encouragement of the 
faithful; and he also built and renovated a great 
number of churches and monasteries. This holy 



322 HISTORY OF THE CHURCH. 

prelate announced the word of God, and explained 
the Scriptures in a clear and comprehensive manner ; 
but his principal care was to place wise and virtuous 
bishops in the provinces where laxity of morals and 
other abuses had been introduced, as he was per- 
suaded that the most powerful means for correcting 
and reclaiming those who had wandered from the 
path of duty, was for their pastors to give not only 
good instructions, but good examples also. 



RE-ESTABLISHMENT OF MONASTIC DISCIPLINE 
IN FRANCE. 

A. D. 910. 

Nothing contributed so much to the restoration 
of ecclesiastical discipline in France as the founda- 
tion of the celebrated monastery of Cluny, which 
became the nursery of many apostolic men. This 
congregation owed its origin to the zeal of the vir- 
tuous Bernon, who was its first abbot. Descended 
from one of the noblest families of Bourgogne, Ber- 
non embraced the monastic life in the Abbey of St. 
Martin of Autun, from which he was soon removed, 
and appointed superior of the monastery of Baume, 
where he enforced regularity and order. 

Several officers of William, duke of Aquitaine, hav- 
ing visited this edifying institution, spoke of it in 
such high terms that the duke determined to found 
a similar house in his dominions, and place it under 
the charge of the holy abbot. He, therefore, invited 
St. Bernon to Cluny, for the purpose of choosing a 
proper locality for the erection of a convent. Ber- 



MONASTIC DISCIPLINE IN FBASTCE. 323 

non accordingly repaired thither, accompanied by St. 
Hugh, then a monk of St. Germain of An tun, his 
particular friend. The duke received them with 
great kindness, and acquainting them with his inten- 
tion of building a monastery in his domains, requested 
them to find a proper site for this new establishment. 
The two Beligious, charmed with the situation of 
Cluny, replied that they could not choose a more 
agreeable spot than the one they were then occupy- 
ing. The duke at first objected, as it was here his 
hounds were kept. " Very well, my lord," pleasantly 
answered Bernon, "dismiss the dogs and receive 
the monks !" William, finally, graciously consented, 
and desired that the monastery should be dedicated 
to SS. Peter and Paul. He also drew up a deed of 
gift, which is still extant, explaining his motives. 
" Wishing," he says, " to make good use of what God 
has given me, I consider it a duty to endeavor to win 
the affection of the poor of Jesus Christ, and render 
this work perpetual, by founding a religious commu- 
nity. I give for the love of Jesus Christ, our Lord 
and Saviour, my estate of Cluny, for the erection of 
a monastery in honor of SS. Peter and Paul, which 
will always be an asylum for those who, destitute of 
the riches of this world, come to seek in religion the 
treasures of virtue." 

The intentions of the pious founder were fulfilled ; 
the community accomplished an immense amount 
of good, and was distinguished for its regular dis- 
cipline and the extraordinary merits of its abbots. 
The true spirit of the religious vocation emanated 
from this house, aud soon spread throughout France. 



324 HISTORY OF THE CHURCH. 

The holy abbot at first only placed twelve monks at 
Cluny, but their reputation for piety and fervor soon 
extended abroad ; other communities were desirous 
of securing the guidance of the saint, and he gov- 
erned seven religious houses at the same time. This 
celebrated monastery has given several great Pontiffs 
to the Church, and produced holy bishops who 
revived Christian piety in the different dioceses of 
France. 



THE WORK OF REFORMATION IS CONTINUED 
BY THE SUCCESSORS OF ST. BERNON. 

St. Odo, who succeeded the saintly founder, com- 
pleted the establishment of the new congregation, 
and arranged all the minor details of the convent. 
Odo was born in the province of Maine, of a noble 
family ; he studied in Paris, where, notwithstanding 
true unhappy state of morals, the doctrine of the 
Church was perpetuated by a continual succession 
of excellent teachers. The desire of consecrating 
himself to God induced him to go to Rome, in the. 
hope of finding some community where he could 
advance in the way of perfection and holiness. 
Passing through Boulogne he was struck with the 
spirit of piety which prevailed in the house of 
Cluny, and finding in France what he intended 
seeking in Italy, he remained in this monastery and 
asked to be admitted among the monks. 

The great qualities of the new Eeligious were soon 
discovered, and the care of the youthful pupils who 
were educated at the convent was confided to him. 



THE WORK OF REFORMATION IS CONTINUED. 325 

The satisfactory manner in which he acquitted him- 
self of the duties of this important office, and his 
talents and virtues, which commanded universal 
admiration, caused him to be chosen by his brethren 
as their abbot. Odo resisted for a long time, and 
only yielded to the express command of the bishop, 
who threatened him with excommunication if he 
persisted in his refusal. Finally he obeyed, and 
received the abbatial benediction. Under his wise 
rule the Abbey of Cluny was distinguished for the 
exact observance of discipline, the virtuous spirit of 
emulation among the Religious, the study of the doc- 
trines of the Church, and charity toward the poor. 
This edifying life attracted a great number of noble 
and illustrious persons to Cluny ; not only laymen 
of the highest rank repaired thither to practice pen- 
ance, but bishops even left their dioceses in order to 
embrace a monastic life. Counts and dukes were 
eager to submit the monasteries in their domains to 
the guidance of Cluny, so that the holy abbot might 
reform whatever was amiss in these communities. 
It was for this reason, that St. Odo did not confine 
himself to one convent, but labored indefatigably for 
the restoration of discipline throughout France, and 
even Italy, where he was called by the sovereign 
Pontiff. 

Odo was forced to strain every nerve to accomplish 
this formidable task, but his brilliant success con- 
soled him in all his efforts, and he demonstrated to 
the world what great things can be effected by a 
single man for the glory of God, when he is actuated 
by supernatural motives. The successors of St. Odo 
23 



326 HISTORY OF THE CHURCH. 

inherited his virtues and zeal : Maieul, Odilon, the 
venerable Peter and Hugh edified the whole Church 
by their sanctity, and put the last stroke to the 
work of reformation. Through their care and exam- 
ple, religious fervor was rekindled in all the monas- 
teries, and the good they accomplished without any 
assistance inspired others with a desire to imitate 
them. St. Gerard established a strict discipline in 
Belgium, and Adalberon, bishop of Metz, met with 
the same success in Lorraine. 

REFORMATION OF THE CLERGY. 

Pope Leo IX zealously applied himself to the 
abolishing of evils which had crept into ecclesiasti- 
cal discipline, directing his efforts against the two 
prevailing vices — simony and immorality, which at 
that time afflicted the Church. With this intention 
he made several journeys to France and Germany, 
undaunted by any dangers or obstacles which beset 
his path. He assembled councils, and drew up wise 
rules for the extirpation of abuses ; all guilty priests 
were deposed from their office, and when they refused 
submission to this sentence, were excommunicated. 

The successors of the holy Pontiff followed in his 
footsteps, and imitated his firmness in reforming the 
morals of the clergy. Their endeavors were wonder- 
fully seconded by a remarkable man, whom Provi- 
dence seemed to have raised up at this unhappy 
period for the revival of religious fervor. St. Peter 
Damian, who rendered the Church this important 
service, was born at Kavenna, in Italy. Deserted by 



REFORMATION OF THE CLERGY. 327 

his unnatural parents, lie was brought up by a chari- 
table woman, who treated the unfortunate child with 
maternal tenderness. God, who had destined him 
for great things, gave him the means of education, 
and he made extraordinary progress, both in learn- 
ing and virtue, leading a mortified and studious life. 
Finally, Peter renounced the world, and entered the 
monastery of Fontavelle, in Umbria, where the monks 
lived in separate cells, and devoted themselves to 
prayer and reading. They- subsisted on bread and 
water four days in the week, and partook of a few 
roots on Tuesday and Thursday. Peter gave a bright 
example to all the monks, by his fervor in penitential 
exercises, and he became a model of every virtue. 

The Pontiffs, seeing of what great service his piety 
and learning would be to the Church, elevated him 
to the highest ecclesiastical dignities, and appointed 
him cardinal and bishop of Ostia. The holy prelate 
labored with unwearied zeal and undaunted courage 
in opposing the laxity of morals, and strove to enforce 
the laws of the Church. Having been sent on several 
embassies, he neglected nothing which could repress 
scandals, correct abuses, and re-establish everywhere 
the most exact discipline. The reformation of eccle- 
siastical communities, which was accomplished in a 
Council held at Eome by Alexander II in 1063, was 
one of the fruits of his labors. 

Since the fourth century communities of priests 
had existed, whose members possessed every thing in 
common, and lived together under the immediate 
jurisdiction of the bishop. In the midst of large 
cities, surrounded by the tumult of the world, they 



328 HISTORY OF THE CHURCH. 

practiced, as well as their sacred duties would permit, 
the retirement and austerities of hermits. This 
institution merited the approbation of St. Ambrose, 
who speaks of it in these terms : " It is a company 
of celestial and saintly warriors, who spend day and 
night in chanting the praises of God, without neg- 
lecting the nocks intrusted to their care ; they are 
continually occupied, either in pious reading or in 
manual labor. Can there be any thing more admi- 
rable than this life, in which pain and self-denial are 
recompensed with a heavenly peace, sustained by 
mutual example, alleviated by constant habit, and 
soothed by holy employments ? This life is neither 
troubled by temporal cares, nor distracted by the 
pleasures of the world; neither molested by the 
visits of idle people, nor weakened and degenerated 
by intercourse with mankind." 

St. Augustine also held it in great esteem, as is 
seen by two discourses which he composed on the 
excellence of communities, and it has served as a 
foundation for the rules observed by the canons of 
the Church. This strict discipline gradually became 
weakened, and was almost abolished by the incur- 
sions of barbarians, who destroyed and plundered 
the churches in the tenth century. It was restored 
to its first state of perfection by St. Peter Damian, 
and his successors were called canons regular. 



CONVERSION OP THE NORMANS. 329 

CONVERSION OF THE NORMANS. 
A. D. 912. 

Nothing gives more honor to the Church, and 
renders the powerful protection of her Divine Head 
more apparent, than does the conversion of barbar- 
ous tribes. We are edified and confirmed in our 
faith when we see, that, during a period which was 
disgraced by so many disorders, the Church, instead 
of being weakened, made new conquests, and subdued 
savage nations who had desolated her sanctuaries 
and persecuted her children. The Normans had 
ravaged France for seventy years, when suddenly, 
God was pleased to arrest this devastating torrent. 

The time destined by Providence for the con- 
version of this people had arrived, and still nothing 
seemed prepared for this great event. Eollo, the 
bravest of their chiefs, appeared more determined 
than ever on continuing the war ; King Charles the 
Simple then entered into treaty with him, offering 
the province of ISTeustria and the hand of his 
daughter in marriage, if he would receive Christian 
instruction and baptism. These conditions were 
accepted and peace declared. The archbishop of 
Eouen instructed Eollo in the mysteries of religion 
and baptized him in the beginning of the year 912. 
This conversion, which seemed to be actuated by 
political motives, was nevertheless very sincere ; the 
conditions of the treaty being the means appointed 
by Providence to bring this prince and his subjects 
to a knowledge of Christianitv. 
28* 



330 HISTORY OF THE CHURCH. 

The new duke, immediately after his baptism, 
asked the archbishop which were the most venerated 
churches in the province of Neustria. The prelate 
named the churches of Our Lady of Rouen, Bayeux, 
and Evreux, those of Mount St. Michael, St. Peter 
of Rouen and Jumieges. " And what saint is most 
loved in our immediate neighborhood ? " asked the 
duke. " St. Denis, Apostle of France," replied the 
archbishop. "Very well," said Rollo, "before 
sharing my lands with the nobles of my army, I 
wish to give a portion to God, the Holy Virgin and 
the saints whom you have named, so as to merit 
their protection." In effect, for a week after his 
baptism, during which time he wore a white gar- 
ment according to the custom of the times, he each 
day donated ground to some one of the churches 
indicated; and then divided his lands among his 
vassals. Rollo did not neglect the instruction of his 
officers and subjects, nearly all of whom received 
baptism; divine grace perfecting and sanctifying 
whatever of human respect or worldly motive had 
prompted them when first embracing Christianity. 

A sudden and extraordinary change was effected 
in the morals of these people ; it is only the faitli of 
Jesus Christ that could subdue so warlike and savage 
a nation as the Normans. Rollo appeared after his 
conversion as gentle and religious as he had hitherto 
been ferocious and barbarous; this great warrior be- 
came a wise lawgiver, and he proved that it was as 
easy for him to obtain the respect and obedience of 
his subjects, as it had been to terrify the world by 
his military prowess. He at first established laws for 



CONVERSION OF THE HUNGARIANS. 331 

the government of his new dominions, and as the 
ISTormans had formerly been addicted to plundering, 
he issued very stringent decrees against theft ; his 
commands being so scrupulously observed that no 
one dared to pick up any thing they found on the 
roadside. 

The following is a remarkable example: The 
duke one day hung one of his bracelets upon the 
branch of an oak tree, under which he was resting 
from the fatigues of the chase, and forgot to remove 
it. This bracelet remained suspended from the 
bough for three years, during which time no one 
dared to appropriate it, so firm was the popular 
belief that nothing could escape the vigilance and 
severity of Eollo. His name alone inspired so much 
terror, that it was sufficient for any one who had 
been assailed to pronounce it, and all within hearing 
would be obliged to go in pursuit of the criminal. 

CONVERSION OF THE HUNGARIANS. 
A. D. 1002. 

The Hungarians, a savage tribe from Scythia, 
devastated Germany, and penetrated as far as Lor- 
raine, leaving everywhere traces of their cruel and 
destructive march. . They burned churches, massa- 
cred priests at the foot of the altar, and carried a 
great number of Christians, without distinction of 
age, sex, or condition, into captivity. The gTace of 
G-od, however, softened these monsters, and inspired 
them with sentiments of humility and virtue. One 
of their kings became favorably disposed toward the 



332 HISTORY OF THE church. 

Christians who were living in the vicinity of Hun- 
gary; and he published an edict allowing them 
entrance into his dominions, promising them a hos- 
pitable reception. 

This lenient step brought him to a knoAvledge 
of the sanctity and truth of the faith, and finally 
effected his complete conversion. He and his whole 
family received baptism. St. Adalbert, bishop of 
Prague, baptized his infant son, who was called 
Stephen. This young prince was most carefully 
educated ; from his earliest infancy he showed the 
most pious dispositions, and afterward became the 
Apostle of Hungary. On ascending the throne he 
strove to convert his subjects, and establish Chris- 
tianity in his kingdom. He was opposed in this 
design by some rebellious vassals, whose attachment 
to idolatry induced them to take up arms against 
their sovereign ; but Stephen, full of confidence in 
the assistance of God, advanced to meet them, bear- 
ing on his standards a picture of St. Martin, for 
whom Hungary has always had great veneration, as 
he was a native of that country. Stephen conquered 
the rebels, consecrated their lands to God, and 
founded a monastery in honor of St. Martin. 

When peace once more reigned in his dominions, 
the king used every effort to propagate the faith ; 
and, in order to attain this object, distributed abund- 
ant alms and offered up fervent supplications to the 
throne of grace; frequently prostrating himself 
before the altar groaning and weeping over his own 
offenses. This pious monarch sent everywhere for 
evangelical laborers, and God inspired some zealous 



CONVERSION OF THE HUNGARIANS. 333 

priests to leave their homes and devote themselves 
to the spiritual welfare of this country. Innumer- 
able conversions were made, and Stephen succeeded 
in abolishing idolatiy from his territories. Then, in 
order to give a proper form to the Hungarian Church, 
it was divided into ten bishoprics ; Strigonium, on 
the Danube, being the Metropolitan diocese, of 
which St. Sebastian, a holy Religious, was chosen 
archbishop. The king sent a bishop to Rome, ask- 
ing for the confirmation of this appointment, and 
the deputy related to the Pope all that the prince 
had effected for the good of religion and salvation 
of souls. The sovereign Pontiff was much rejoiced 
at this consoling intelligence, and granted all 
Stephen's requests ; he sent a crown to the king, and 
also a cross, to be carried before him as a sign of his 
apostleship, from which originated the title of 
" apostolical," conferred upon Hungarian monarchs. 
On the return of his deputy, Stephen was solemnly 
crowned, with his wife, a princess of eminent piety, 
who eagerly participated in all the good works of 
her saintly husband. Stephen was particularly 
devoted to the Mother of God, and placed himself 
and his kingdom under her powerful protection ; an 
example subsequently imitated by one of the kings 
of France. The fervor of this religious prince 
increased as he grew older, and when he felt his 
death approaching, he called for the bishops and 
nobles, and earnestly solicited them to protect and 
promulgate the faith in Hungary. 



334 HISTORY OF THE CHURCH. 

THE HERESY OF BERENGARIUS. 
A. D. 1050. 

The Church of God is not destined to enjoy the 
sweets of perfect peace here below; for she is 
nearly always afflicted by heresy, schism or scandals. 
During the eleventh century she endured all these 
different trials. Berengarius, archdeacon of Angers, 
desiring to distinguish himself and acquire celebrity, 
dared to attack the mystery of the Eucharist, and 
taught that the body and blood of Jesus Christ are 
not contained therein in reality, but only figuratively. 

A universal outcry arose on every side against 
this impious doctrine, entirely contrary to the belief 
of the Church. The Catholic Doctors zealously 
refuted this pernicious creed, and wrote to all parts 
of the Christian world in defense of the truth. 
Lanfranc, archbishop of Canterbury, and Adelman, 
bishop of Brescia, addressed letters to the heretic, 
endeavoring to reclaim him from his error. " I con- 
jure you/' said Adelman, "not to disturb the peace 
of the Catholic Church, for which so many million 
of martyrs and holy Doctors have shed their inno- 
cent blood. We believe that the true body and blood 
of Jesus Christ are contained in the Eucharist. 
This is the doctrine taught from the earliest ages, 
and still preached by our holy mother the Church, 
which is spread over the whole world, and bears 
the title of Catholic. All those calling themselves 
Christians glory in receiving, in this sacrament, the 
real body and blood of Jesus Christ. Interrogate 



THE HERESY OF BEEE> T GARIUS. 335 

those who have studied our holy books, ask the 
Greeks, the Armenians, in fine, the Christians of 
every nation, and they will all acknowledge this as 
their belief." 

He then establishes the truth of this Catholic 
dogma by quoting the words of Scripture ; and as 
Berengarius replied by saying, that he could not 
understand how the bread could become the body 
of Jesus Christ, Adelman added: " The just man, 
who sees with the eyes of faith, does not doubt the 
word of G-od, nor endeavor to investigate a mystery 
which is above human reason; they are happy in 
believing in heavenly mysteries, so as one day to 
merit the reward of their faith, instead of vainly 
striving to penetrate that which is incomprehensible 
to finite man. It is as easy for Jesus Christ to 
change the bread into His body, as to change water 
into wine, or create light by His single word." In 
order to silence Berengarius, a council was immedi- 
ately held at Paris, where his letters upon this sub- 
ject were read aloud. The Fathers were horrified at 
the impious doctrine they contained, and testified 
their indignation against the wicked author by unan- 
imously condemning him. 

Pope Nicholas II convened another council at 
Eome. Berengarius attended, but dared not persist 
in his error, and promised to sign the profession of 
faith drawn up by this assembly, and expressed in 
these words : " I anathematize all heresies, especially 
the one of which I am accused. I protest with my 
heart and with my lips, that in regard to the Eucha- 
rist, I hold the same faith as the Pope and the coun- 



336 HISTORY OF THE CHURCH. 

cil have commanded me to believe on the authority 
of the Scriptures, and the teachings of the apostles, 
viz., that the bread and wine which is offered at the 
altar become after consecration the true body and 
the true blood of Jesus Christ." Berengarius con- 
firmed this declaration by an oath, and consigned 
the books containing his heresy to the flames. 

Soon after, it was noticed that he became unsettled 
in his belief, and asserted that the substance of the 
bread is not changed into the body of Jesus Christ, 
but that the bread remained in union with the body 
of our Lord. This was the last effort of the heretic ; 
but the Church, who follows up heresies step by step, 
so as to condemn error as soon as it appears, after so 
clearly establishing the real presence in the first pro- 
fession of faith, issued a second, in which the change 
of the substance was more distinctly expressed. 
Berengarius again subscribed to this, and confessed 
that the bread and wine which are placed on the 
altar are, in virtue of the all powerful words of 
Jesus Christ, substantially changed into the true 
and real body and blood of our Lord, in such a man- 
ner, that the body which is received is the same that 
was born of the Virgin Mary, suffered on the cross, 
and is now seated at the right hand of the Father in 
Heaven. 

Berengarius thus condemned himself a second 
time, and this heresy, anathematized by its own 
author, was suppressed for a while, and did not re- 
appear until several centuries later, when it was 
revived by the Protestants. 



SCHISM OE MICHAEL CERULAKIUS. 337 

SCHISM OF MICHAEL CERULARIUS, PATRIARCH 
OF CONSTANTINOPLE. 

A. D. 1053. 

About the period that Berengarius was agitating 
the AVestern Church, Michael Cerularius, patriarch 
of Constantinople, revived the unhappy division com- 
menced by the heretic Photius. The wound he 
had inflicted on the Church had never entirely 
healed ; a hidden jealousy still rankled in the hearts 
of the bishops of Constantinople ; they envied the 
prerogatives of the See of Koine, the fountain head 
of Catholicity, for it was to St. Peter, first bishop of 
Home, that our Lord Jesus Christ addressed these 
words : " Thou art Peter, and upon this rock I will 
build my Church." 

Nevertheless, Michael Cerularius, more violent 
than Photius, presumed to set at defiance the Church 
of Eome, and separate himself from the union of 
which she is the center. In order to palliate this 
scandalous rupture, he renewed the unjust accusa- 
tions and absurd reproaches made by Photius against 
the Latins. He prohibited all communication with 
the Pope, closed the Latin Churches in his diocese, 
and carried his fanaticism so far as to re-baptize 
such as had received baptism in those churches. 
Pope Leo IX, hearing of these outrageous proceed- 
ings, used every effort to calm the disturbance and 
settle the difficulty, refuting by admirable arguments 
all the accusations of the patriarch, and assuring 
him that a difference of forms was not a sufficient 
reason for destroying the unity of the Church. 
29 



338 HISTORY OF THE CHURCH. 

Most earnestly desiring the restoration of peace 
among his distracted fold, Leo sent three legates to 
Constantinople to confer with the patriarch and 
endeavor to re-establish tranquillity and union ; they 
were intrusted with two letters, one for the Emperor 
and the other for Michael. The legates were kindly 
received by the Emperor, but the patriarch refused 
to hold any intercourse with them. Indignant at 
such insolent behavior, the legates excommunicated 
Michael, depositing the written sentence on the altar 
of the principal church in the presence of the clergy. 
Then shaking the dust from their feet as they left 
the church they uttered these words, "May God 
witness and judge our act/' They bade farewell to 
the Emperor, who blamed the patriarch, but had 
not the courage to reprimand his unworthy conduct. 

Michael Cerularius, enraged at the condemnation 
of the legates, had the audacity to excommunicate 
the Pope; and endeavored, by letters filled with 
falsehood, to separate the Eastern patriarchs from 
the Roman Church. His fraud deceived several 
bishops, who fell into his artful snare ; but the 
schism was not general, and did not make much 
progress for more than a century afterward, when 
the Latins became odious to the Greeks by seizing 
the city and government of Constantinople. 



TROUBLES CONCERNING INVESTITURES. 039 



TROUBLES IN EUROPE ON THE SUBJECT OF 
INVESTITURES. 

A. D. 1075. 

Shortly after the scandalous attempt of Michael 
Cerularius in the East, Henry IV", Emperor of Ger- 
many, gave rise to a quarrel, which occasioned great 
evils in the Church and Empire. It was one of the 
established customs of Germany for the Emperors 
to bestow their benefices on the bishops and abbots, 
by presenting them with the cross and ring, which 
was called the right of investiture. Henry IV was 
not satisfied with following this ancient custom, but, 
on this occasion, made a shameful traffic of the 
ecclesiastical dignities, conferring them, not on the 
most worthy, but on those who offered the highest 
price for them. Pope St. Gregory VII, filled with 
zeal for the discipline of the Church, desired to cor- 
rect this abuse. As the ring and crosier are the 
symbols of spiritual power, which cannot be con- 
ferred by laymen, he condemned the practice of 
investitures, and threatened to excommunicate those 
who gave or received the dignities of the Church in 
this manner. 

The Emperor disregarded this menace, and, on 
persisting in his obstinacy, was excommunicated. 
The Pope not only inflicted this spiritual punish- 
ment, but declared Henry to be deprived of the 
imperial dignity, and his subjects absolved from 
their oath of allegiance. After this sentence of the 
Pope was promulgated, several nobles, dissatisfied 
with the government, elevated to the imperial throne 



340 HISTORY OF THE CHURCH. 

Rodolph, duke of Suabia, who was consecrated at 
Metz ten days after his election. This prince raised 
an army, and obtained a victory over Henry, but 
this first success did not continue. Rodolph per- 
ished in a second battle, and Henry, finding himself 
in a condition to revenge himself on the Pope, 
marched into Italy, deposed Gregory, and placed 
Guibert, archbishop of Ravenna, in the papal chair. 
Guibert assumed the name of Clement III. This 
Pope, who lived until the end of that century, caused 
great trouble to Gregory VII and his successors. 

FOUNDATION OF THE CARTHUSIAN ORDER. 
A. D. 1084. 

The Church, in the midst of the discords by which 
she was agitated, was not without consolation. A 
new order of solitaries sprung up, who, by their 
examples of sanctity, lives of recollection, mortifi- 
cation, and prayer, were a source of great edification 
to the faithful, and of honor to religion. St. Bruno, 
the founder, was born in Cologne, of noble parents. 
His childhood was marked by an extraordinary piety, 
which developed with his years; his progress in 
learning was not less wonderful, and he became so 
able a theologian that his renown spread far and 
wide. He was the rector of studies, and chancellor 
in the church of Rheims, but, dreading the dangers 
of the world, he formed the resolution of living in 
solitude, and consecrating himself to a penitential 
life. He communicated his design to several of his 
friends, and, by his fervor, inspired them with the 
same sentiments. They applied to St. Hugh, bishop 



FOUNDATION OF THE CARTHUSIAN ORDER. 341 

of Grenoble, who led them into a frightful desert in 
his diocese, called La Chatreuse, where St. Bruno 
and his companions established themselves. 

The wonders which formerly excited the admira- 
tion of the faithful in the Thebais were renewed in 
France. "These new solitaries resembled angels 
more than men," wrote a cotemporary. Another 
thus describes their manner of life : " Each one has 
his separate cell, and receives one loaf and a small 
quantity of vegetables for his nourishment during 
the space of one week ; but all assemble on Sunday 
and pass this holy day together. They wear a simple 
habit, and underneath it a hair shirt; extreme 
poverty reigns among them, even in their church ; 
with the exception of the chalice, there are no gold 
or silver ornaments. They keep perfect silence, and 
ask by signs for what they absolutely need. They 
are supported by the work of their hands, and are 
generally occupied in copying books," which was 
the only method of preserving literature in those 
times, before the art of printing was discovered. 
Their reputation for sanctity spread on every side, 
arousing men from their indifference, and inducing 
many to join them. 

Persons of all ages and every condition hastened 
to the desert to embrace the Cross of Jesus Christ, 
and monasteries were founded in different countries. 
Hardly six years had elapsed since the foundation 
of this holy society, Avhen Pope Urban II sum- 
moned St. Bruno to Rome to assist him, by his 
advice, in ecclesiastical affairs, but the distractions 
of the world soon caused him to regret his cherished 
29* 



342 HISTORY OF THE CHURCH. 

solitude, and he asked permission to return to the 
desert. The sovereign Pontiff, in order to retain 
him, offered to appoint him archbishop of Rheims, 
but the servant of God was only the more de- 
termined in his resolve, and finally obtained the 
Pope's consent. He went to Calabria with some 
companions who became attached to him in Italy, 
and founded a new monastery. 

St. Bruno passed the remainder of his life in 
prayer and penitential exercises. Feeling his end 
approaching, he assembled his community, and made 
a profession of faith against the heresy of Berengarius, 
in these words : " I believe in the sacraments of the 
Church, and particularly that the bread and wine 
consecrated on the altar are the true body of Our 
Lord Jesus Christ, His true body and true blood, 
which we receive for the remission of our sins and 
in the hope of eternal salvation." The spirit of the 
holy founder was perpetuated by his disciples; his 
order, with rare fidelity, did not relax from its first 
fervor; it has subsisted for eight centuries, and has 
never required reformation in its rules, discipline 
or morals. 

FIRST CRUSADE. 
A. D. 1095. 

Toward the end of the eleventh century the cru- 
sades commenced, that is to say, the wars under- 
taken to deliver the Holy Land from the Mahometan 
yoke. The Emperors of the East, whom the infidels 
had deprived of their most beautiful possessions, par- 
ticularly of Palestine, supplicated fur a long time the 



FIRST CRUSADE. 343 

assistance of the Latins. In order to obtain succor, 
it was necessary to impart a religious motive to their 
entreaties. A priest of the diocese of Amiens, called 
Peter the Hermit, having made a pilgrimage to Jeru- 
salem, was much grieved at beholding the holy 
places profaned by the infidels. He conferred with 
Simon, patriarch of Jerusalem, and, during their con- 
sultations on this subject, conceived the idea of 
delivering Palestine from the servitude under which 
it had groaned for so long a period. They agreed 
that the patriarch should write to the Pope, and that 
Peter should endeavor to win his consent to the 
project. 

Peter went to Italy, and gave a touching descrip- 
tion of the deplorable condition of the Holy Land to 
the Pope. Urban II was much affected ; he resolved 
to persuade the Christian princes to unite their forces 
for the deliverance of Palestine; he appointed a 
council at Clermont, which was attended by a num- 
ber of princes. Urban addressed them in so pathetic 
a manner, that the auditors burst into tears, and 
exclaimed, "God wills it!" These words, which 
were unanimously pronounced as if by inspiration, 
seemed a happy augury, and afterward became a 
watchword. The greater number of those present 
enrolled themselves for this expedition, and adopted 
as the sign of their engagement and as their insignia, 
a cross made of red cloth and worn on the right 
shoulder ; this was the origin of the title " Crusader." 

The bishops at the same time preached the crusade 
in their dioceses, with a success which surpassed all 
their hopes. Peter the Hermit traversed the prov- 



344 HISTORY OF THE CIItTKCH. 

inces in order to animate the faithful to this great 
undertaking. His zeal, disinterested spirit, and 
penitential life, gave him the prestige and authority 
of a prophet. Preparations were soon made in 
France, Italy and Germany; the nobles and com- 
mon people all evinced the utmost eagerness to 
assume the cross. Great edification was given by 
the sudden cessation of enmities and civil wars, 
which had hitherto universally prevailed in all the 
provinces. Peace and justice seemed to have re- 
turned to earth in order to prepare mankind for the 
holy crusade. Among the French nobles who ex- 
hibited the most distinguished zeal, were Godfrey 
of Bouillon, duke of Lorraine, Hugh the Great, 
count of Vermandois, Raymond, count of Toulouse, 
Robert, count of Normandy, and Robert, count of 
Flanders. Heroes like these were capable of conquer- 
ing the world, had there been more union among the 
commanders, and more discipline among the troops. 
Godfrey of Bouillon, who deserves all the honor 
of this crusade, united prudence to the ardor of 
youth, and the most intrepid courage to the tender- 
est piety. Although he was not the highest in rank 
among the Crusaders, his army was the best, as his 
reputation had attracted to his standard a great 
number of youthful nobles, who wished to acquire, 
in his excellent service, the science of war. The 
Crusaders divided themselves into several bands, 
taking different routes to Constantinople, in which 
city they had agreed to meet, but large numbers 
perished on the way in consequence of their excesses 
and insubordination. 



EXPEDITION OF THE CRUSADERS. 345 



EXPEDITION OF THE CRUSADERS. 

Godfrey of Bouillon, who maintained strict dis- 
cipline among his troops, was the first to arrive at 
Constantinople, and waited there for the rest of the 
Crusaders. When they were all assembled they 
crossed the Hellespont and besieged Nicsea, the 
capital of Bythania, in order to open a passage to 
the Holy Land. This city Avas strongly garrisoned, 
but could not hold out against the besiegers, it 
therefore surrendered at discretion. A few days 
afterward the Crusaders, who resumed their march, 
found themselves surrounded by enemies. A dread- 
ful combat took place; the Christians fought like 
lions, and the infidels fled, amidst great carnage. 
This victory did not remove every obstacle, as the 
Christian army was exposed to the horrors of famine, 
the whole country being devastated by their enemies. 
The scarcity of food and the fatigues of the march 
carried off great numbers, and destroyed nearly all 
the horses. 

They finally arrived in Syria and determined to 
attack Antioch, which was then one of the strongest 
fortified cities of the East, The enemy, who expected 
this assault, had provided for a long resistance, and 
assembled a large army for its defense. The siege 
lasted seven months, and the Crusaders began to 
despair of success, when a happy occurrence rendered 
them masters of the city. The son of one of the 
principal inhabitants of Antioch was taken prisoner, 
and the father offered a large sum of money for his 
ransom. The Crusader who captured the youth 



34G HISTORY OF THE CHURCH. 

returned him without ransom. This generosity 
won the heart of the father, and induced him to 
admit the Christians into the city. After this suc- 
cess, the way was open to them through Palestine, 
and the army advanced, without further obstacles, 
toward Jerusalem, the great object of the expedi- 
tion. The city resisted for a long time, the enemy 
having neglected nothing which could assist in its 
defense ; but the Crusaders performed prodigies of 
valor, and at the end of five weeks raised the siege, 
at three o'clock on Friday, a remarkable coincidence, 
as this was the day and hour on which Jesus Christ 
had died on the Cross. 

In the first heat of victory, nothing could resist 
the soldiers. The infidels were put to the sword, 
and the carnage was horrible ; but this outburst of 
rage soon changed into the tenderest piety. The 
crusaders threw off their blood stained garments, 
and, weeping and barefooted, visited all the holy 
places consecrated by the sufferings of the Saviour. 
The few Christians who lived in Jerusalem uttered 
cries of joy, and returned thanks to God for deliver- 
ing them from their oppressors. Eight days after, 
the princes and lords assembled to elect a king, 
capable of retaining this precious conquest. God- 
frey of Bouillon, the most valiant and most virtuous 
prince of the whole army, was chosen. He was con- 
ducted to the church of the Holy Sepulchre, and 
there solemnly proclaimed king. When presented 
with a crown of gold, this prince refused to receive it. 
" God forbid," said he, " that I should be crowned 



MILITARY ORDERS. 347 

with gold, in the place where the King of Kings 
was crowned with thorns." 

ESTABLISHMENT OF THE MILITARY ORDERS. 
A. D. 1098. 

The crusade gave rise to the establishment of 
the military orders, the most ancient of which is 
the Hospitallers of St. John, which exists at the 
present day, under the name of the Knights of 
Malta. The first house of this celebrated order was 
in the beginning only a hospital, erected in Jerusa- 
lem for the reception of pilgrims who came to visit 
the holy places, and for the accommodation of the 
sick. It had been founded by Neapolitan merchants, 
at the time Jerusalem was still in the hands of the 
infidels. The blessed Gerard, a native of Provence, 
and a person of great prudence and rare virtue, was 
the director of this hospital when the Crusaders 
entered the city. 

Godfrey of Bouillon, being elected king, protected 
this establishment, and bestowed many benefits on 
it. Several young gentlemen who had followed him 
in his expedition, edified by the charity practiced in 
the hospital toward the pilgrims and the sick, vol- 
untarily renounced all idea of returning to their 
country, and devoted themselves to this good work. 
They did not limit themselves, as had been formerly 
the case, to the peaceful exercise of charity, but took 
up arms against the enemies of their religion. These 
brave warriors were inspired with renewed piety and 
courage for the sacred cause in which they combat- 



348 HISTOKY OF THE CHUECH. 

ted. Dreaded by the Mahometans of Jerusalem, on 
account of their military prowess — in the hospital 
they were the humble servitors of the pilgrim. Aus- 
tere in their own lives, they were filled with gener- 
ous charity toward others ; they ate bread made of 
the coarsest flour, reserving the better quality for 
the sick. In order to perpetuate this beneficent 
institution, they resolved to bind themselves by 
solemn vows. The patriarch of Jerusalem approved 
of this determination, and they took the three usual 
vows of religion in his presence, to which they added 
a fourth — the promise to fight against the infidels. 
Pope Paschal afterwards sanctioned this order, 
and endowed it with many privileges. They thus 
formed, at the same time, a religious and military 
body, where, without foregoing the rites of hospi- 
tality, their especial object was to defend Christians 
against the insults and attacks of infidels. This 
new order increased rapidly, and accomplished im- 
mense good in all the kingdoms of the East. A 
great number of the youthful nobility hastened from 
all parts of Europe to enlist under its banner. These 
brave knights signalized their zeal and courage on a 
thousand occasions, and became the strongest sup- 
port of the throne of Jerusalem during its brief 
existence. After the fall of this kingdom, which 
lasted only ninety-six years, they crossed over to the 
island of Rhodes, where they sustained the ever 
memorable siege against Soliman, the Turkish 
Sultan. They afterwards repaired to the island of 
Malta, which became the principal house of the 
order and the residence of the grand master, to 



THE PREMOXSTRAXTS. 349 

whom the Emperor Charles V yielded the sover- 
eignity, and of which they retained possession until 
the island was captured by the French, and ulti- 
mately retaken by the English. 

INSTITUTION OF THE PREM ONSTRANTS. 
A. D. 1120. 

The Church, which had established in the East a 
society of religious heroes, saw with increased joy 
several new orders formed in France, destined to 
produce another species of good works. St. Norbert 
seemed to have been raised up by God, in order to 
be a perfect model of virtues to the priesthood, and 
to institute the order of canons regular. St. Norbert 
was born in the Duchy of Cleves, of a noble family. 
Placed at an early age in the Church, he at first did 
not appreciate the holiness of his vocation. 

He had been the incumbent of several benefices, 
the revenues of which were wasted in luxury and 
pleasure, but God, who destined him to become a 
vessel of election, terrified him as He did St. Paul, 
in order to raise him to a higher pinnacle of glory. 
One day when Norbert was riding through a pleas- 
ant meadow, a great cloud suddenly gathered, and 
a thunder-bolt fell at the feet of his horse, who, 
plunging violently, threw him to the ground and 
nearly killed him. Xorbert remained insensible for 
an hour, but, consciousness at length returning, he 
cried out like Saul, " Lord, what wilt thou that I 
shall do ?" God replied interiorly to him, that he 
should lead a life worthy of the state he had embraced. 
30 



350 HISTORY OF THE C'HUBCH. 

From that time he was completely changed ; di scar cl- 
ing his fine apparel, he robed himself in coarse sack- 
cloth, renounced all the church livings he possessed, 
sold his patrimony, distributing the proceeds to the 
poor, and went barefooted in search of Pope Oalixtus, 
who was then holding a council at Eheims. The 
Pope received him kindly, and gave him in charge 
to the bishop of Laon. 

This bishop, at the close of the council, proceeded 
to Laon, accompanied by Norbert, and kept him with 
him during the winter in order to re-establish his 
health, which his austerities had very much weak- 
ened. As Norbert frequently avowed a wish to 
retire into solitude, the prelate, who wished to retain 
him in his diocese, carried him to different places, so 
that he might choose a retreat. The Saint was 
attracted to a very secluded spot called Premontre, 
where he fixed his abode. His eloquent sermons and 
his sanctity of life soon gained him a number' of 
disciples ; in a short time forty ecclesiastics and sev- 
eral laymen joined him. They all seemed animated 
by his penitential spirit, and strove to imitate the 
virtues of their master. 

Norbert now thought of establishing a rule of life. 
After some deliberation he concluded to adopt that 
of St. Augustine, to which all his followers con- 
sented, and they made a solemn profession, with a 
promise of fidelity. The holy founder afterward 
proceeded to Rome to petition the sovereign Pontiff 
to confirm his order. Pope Honorius granted his 
request, and God bestowed His benediction on this 
infant institution, which very soon spread over the 



ST. X OP. BERT. 3,jl 

whole Christian world. The greatest eagerness was 
everywhere manifested to obtain admission into this 
holy society. Thebaut, count of Champagne, touched 
by the discourses and virtues of the pious founder, 
determined to renounce the world, and offered him- 
self and his possessions to Xorbert, but the Saint, 
who cared less for his personal aggrandizement and 
the promotion of the order than for the general 
good of the Church, advised him to remain in the 
world, where he could advance the interests of relig- 
ion, by teaching his vassals to honor and serve God. 
The pure origin of the many religious orders of 
the Church is well worthy of remark, the austere 
life and self-abnegation of those devoting themselves 
to this mode of life, prove clearly that they never 
solicited donations. 



ST. XORBERT IS CREATED BISHOP OF 

MAGDEBURG. 

God, who had raised St. Xorbert to a high degree 
of sanctity, destined him for the government of a 
great nation and the edification of Germany. 
Obliged to visit that country on affairs of import- 
ance, Xorbert arrived at Spire while the Emperor 
Lothaire was holding a council for the election of an 
archbishop of Magdeburg. He was invited to preach, 
which he did so eloquently that the deputies of the 
church of Magdeburg proposed him for the vacant 
chair ; and, without giving him time for considera- 
tion, seized hold of him, exclaiming, " Here is our 
Bishop, here is our Father ! " They presented him 



352 HISTORY OF THE CHURCH. 

to the Emperor, who approved of the choice of the 
council. 

After the confirmation of his election by the legate 
of the Pope, who was present, the new archbishop 
was conducted to Magdeburg. As soon as Norbert 
came in sight of the city of which he was to be the 
pastor, he proceeded the remainder of the way bare- 
footed. On his entrance into the city, a great con- 
course of people eagerly hastened to meet the holy 
man ; a universal joy pervaded the city ; he was con- 
ducted in procession to the church and from thence 
to the Episcopal palace. He was very poorly clad, 
and wore nothing which could distinguish him from 
the common people ; when he was about to enter the 
palace, the porter, who did not know him, mistook 
him for a beggar, and roughly repulsed him, saying, 
"The other poor people came in long ago — go 
away, and do not disturb these lords ! " The crowd 
cried out, " Wretch, what are you doing ; it is the 
archbishop, your master, whom you reject." The 
porter, overwhelmed with shame at his blunder, 
endeavored to hide himself, but the archbishop 
stopped him and said, smilingly, "Fear not, my 
friend, I am not displeased, you appreciate me 
better than those who force me to inhabit a palace,- 
which is entirely unsuited to so poor a man as 
myself." 

St. Norbert governed his diocese with admirable 
wisdom, but endured many and severe trials. The 
church of Magdeburg had become very lukewarm 
and indifferent, and he was earnestly desirous of 
effecting an entire reformation. His efforts were 



ORDER OF CISTERCIANS. 353 

very successful with regard to some, but his pious 
zeal exasperated others iuto bitter enmity. " Why," 
said they, "have we called this stranger, whose 
morals are so contrary to ours, among us ? " They 
loaded him with insults, and tried every means to 
lower him in the esteem of the people, and, in their 
rage, even threatened his life. 

Norbert endured their insults with marvelous 
patience, and on one occasion said to his friends: 
" Is it surprising that the devil attacks me, when he 
attempted the destruction of Jesus Christ, our Lord 
and King?" His charity, mildness and perse- 
verance finally triumphed over all obstacles, and he 
terminated his austere and laborious life after having 
perfectly fulfilled all the duties of a good pastor. 

FOUNDATION OF THE ORDER OF CISTERCIANS. 

A. D. 1110. 

The order of Cistercians, established about the 
same time as that of the Premonstrants, was not less 
celebrated and useful to the Church. St. Robert, its 
founder, had entered a religious life at the age of 
fifteen. With the design of living in perfect soli- 
tude, and rigidly practicing the rules of St. Benedict, 
he and several companions established themselves 
in the forest of Citeaux, fifteen miles from Dijon. 
Their abode was in a wild, uncultivated region, the 
resort of wild beasts, and altogether repulsive to 
nature. For this very reason it appeared to them 
the most suitable spot for the accomplishment of 
their wish to retire from the world and live entirely 
30* 



354 HISTORY OF THE CHURCH. 

for God. They commenced to cultivate the ground, 
and to build small huts in which to dwell. Here 
these holy Keligious unceasingly immolated their 
bodies to God by the exercise of penance, and their 
hearts by the fire of charity. They frequently suf- 
fered for the want of bread, and, with all their 
efforts, they could not procure the common necessa- 
ries of life from the barren soil surrounding them. 
Nevertheless, they refused all the rich presents 
offered them by the duke of Burgundy, so attached 
were they to their holy vow of poverty. 

Although this new institution was renowned for 
its fervor, several years elapsed before it made much 
progress ; it was a tree which became firmly planted, 
before it spread forth its sheltering branches. God 
was pleased to adorn it with all the virtues which 
most attract the admiration of men. A young lord 
named Bernard embraced the ascetic life, together 
with thirty companions whom he had persuaded to 
join him, and whom he brought with him to Citeaux, 
as precious spoils which he had captured from the 
world. Bernard, born in the castle of Fontaine, in 
Burgundy, of noble parents, united extreme beauty 
of person to the most brilliant mental qualities, 
giving promise of a distinguished career in after 
life. His prospects for worldly happiness appeared 
bright and alluring, but he formed the generous 
determination of sacrificing every thing to God. 

His brothers and friends, learning his intention, 
used every means to deter him, but he was only the 
more firm in his resolution, and, finally, by his holy 
zeal and arguments, inspired his most bitter oppo- 



ORDER OF CTSTEECIAXS. 355 

nents with the same desire. He was followed to 
Citeaux by all his brothers, except the youngest, who 
remained with his father to be the solace and com- 
fort of his declining years. "When about departing, 
the eldest, seeing his young brother playing with 
some children, said to him : " You will be the sole 
heir of our, house ; we leave you all our possessions." 
"Yes," replied the child, "heavenly treasures are 
your portion, and earthly goods are my inheritance ; 
the division is not equal." This child remained for 
a short time at home, and then, relinquishing his 
bright earthly prospects, joined his brothers. 

Upon the retirement of Bernard to Citeaux, the 
most sublime virtues were exhibited in his holy life ; 
he practiced such severe mortifications, that he 
seemed to become an entirely spiritual man; he 
partook of the necessary food with the greatest 
reluctance, and his meals were always an occasion 
of penance to him. His spirit of recollection was so 
profound, that, after living a whole year in the novici- 
ate, he left without knowing the shape of the house ; 
he spent the greater part of the night in prayer, 
regarding the time given to sleep as so much time 
lost. His fervent example animated his companions, 
and he derived new strength by recalling to mind 
the causes of his conversion, often saying to him- 
self, "Bernard, for what purpose didst thou come 
thither ?" These few words inspired him with cour- 
age to fulfill all the duties of a religious life. 



356 HISTOHY OF THE CHURCH. 

ST. BERNARD IS MADE ABBOT OF CLAIRVAUX. 

The reputation of St. Bernard attracted so great a 
number of Eeligious to Citeaux, that, in order to 
accommodate them all, several abbeys were founded, 
among others that of Clairvaux. The place where 
it was built was formerly called the valley of Worm- 
wood, the surrounding woods having been for a long 
time the retreat of robbers ; it now became the abode 
of sanctity. Bernard was appointed abbot of this 
new house, and removed thither with twelve com- 
panions, but the number rapidly increased. The 
holy abbot was accustomed to say to those admitted 
to the novitiate, " If you desire to enter this door, 
leave behind you the body you have brought from 
the world, this portal is only opened to the soul." 
It must be understood that the rule they observed 
was extremely severe. As the monastery was at first 
very poor, their only food was barley bread and a 
small quantity of soup made of roasted beech leaves. 
Notwithstanding this meager diet, the holy society 
lived in perfect contentment, for the love of penance 
seasoned this rude fare. 

The only occupation at Clairvaux was prayer and 
manual labor, and although the community was very 
numerous, the silence of night reigned during the 
day. This holy silence so impressed their worldly 
visitors, that they dared not hold even the most 
innocent conversation while in this holy sanctuary. 
Men who had been rich and honored in the world 
gloried in the poverty of Jesus Christ, who cheer- 
fully suffered the inconveniences of hunger, thirst, 
heat and cold, and all kinds of humiliation, as an 



ST. BERNARD. 60 i 

example for His followers. The holy abbot was 
foremost among them, and practiced much more than 
he exacted. He entertained so high an idea of the 
religions state at the beginning of his administra- 
tion, that he was shocked at the smallest imperfec- 
tions unavoidable in this life, desiring his monks to 
live not like men, bnt angels. God, however, un- 
deceived him, and he afterward made allowances for 
human weakness, leading his Eeligious to perfection 
by different means according to the amonnt of grace 
he recognized in them. 

St. Bernard sanctified his whole family ; his broth- 
ers were with him, and his father, Tescelin, in his 
old age, received the monastic habit at Clairvaux. 
One married sister, much attached to the world, was 
the only member of the family who had not entered 
religion. Experiencing, however, a desire to see her 
brother, she repaired to the monastery, superbly 
dressed, and accompanied by a numerous retinue. 
The holy abbot refused to see her in all this splendor, 
which circumstance filled her with shame and com- 
punction. "Although I am a miserable sinner/' said 
she, " Jesus Christ has died for me. If my brother 
detests my body, the servant of God will not despise 
my soul. Tell him to come and give me his com- 
mands, and I am ready to obey!" St. Bernard 
then consented to see her, and she was induced by 
his exhortations to renounce the pleasures of the 
world. Two years afterward, having obtained the 
consent of her husband, she entered the monastery 
of Jully, founded for women, where she died in the 
odor of sanctity. 



358 HISTORY OF THE CHURCH. 

CELEBRITY OF ST. BERNARD. 

St. Bernard daily became more celebrated for his 
talents and virtues, which were soon rewarded by the 
gift of miracles. The first was wrought in favor of 
a gentleman, a relative of the holy abbot. This per- 
son became ill, and suddenly lost his speech and 
consciousness. His family were very much alarmed, 
as the sick man had not been considered very just in 
his dealings. St. Bernard was sent for. He assured 
them that consciousness would return to the sick 
man if they would repair the wrongs he had com- 
mitted on others. Eestitution was immediately 
made, and the holy abbot left him to offer up the 
holy sacrifice of the mass. Before the mass was 
concluded, the sick man began to speak freely, and 
asked for a confessor. He wept while making his con- 
fession, received the sacrament with very holy disposi- 
tions, and, three days afterward, died a most saintly 
and contrite death. 

One day a woman went to see the abbot, carrying 
her child, whose hand was withered and the arm com- 
pletely twisted. St. Bernard was moved to pity by 
the deplorable sight, and told the woman to place the 
child on the ground. Then, addressing a fervent 
prayer to God, he made the sign of the cross on the 
arm of the child, who was instantly cured, and ran 
to embrace his happy mother. 

The report of his miracles spread abroad, and sick 
persons were brought to him from great distances. 
The blind, paralytic, and diseased, were healed by 
his simple touch, or by his making the sign of 



CELEBRITY OF ST. BERNARD. 350 

the cross over them. The conversions he effected 
were not less surprising; no one could resist his 
persuasive eloquence, or rather the divine spirit 
which breathed forth in all his words. A band 
of youthful nobles, devoted to pleasure and amuse- 
ment, were curious to see him, especially as they 
were passing near his abbey of Clairvaux. The holy 
abbot received them very kindly, and, in order to 
turn them from their worldly and dangerous pur- 
suits, invited them to sojourn with him for a few 
days, until the coming of Ash Wednesday, which 
was near at hand ; but they declined his hospitality. 
"I hope," said he, "that God will grant me that 
which you refuse." At the same time, presenting 
them with some wine, he told them to drink to the 
health of their souls. They laughingly complied, 
and shortly afterward took their departure; but 
they had scarcely lost sight of the Abbey when, 
remembering what St. Bernard had said to them, 
they were entirely changed in their feelings, and 
returning to Clairvaux, joyfully embraced the relig- 
ious life. 

The holy reputation of St. Bernard induced many 
churches to desire him as their pastor. The arch- 
bishoprics of Milan and Eheims, and the bishoprics 
of Langres and Chalons, were offered him. He 
rejected all those dignities, and the sovereign Pon- 
tiff respected his virtues so highly, that he refrained 
from forcing any office on him. The humble recluse 
only sought seclusion and retirement, devoting him- 
self to the instruction of his Keligious, and the ser- 
vice of God; but the reputation his sanctity and 



360 HISTORY OF THE CHURCH. 

mortifications acquired for him, was often the means 
of disturbing his solitude. His advice was applied 
for by all the provinces, and he was obliged to assist 
in ecclesiastical affairs. He was the solace of the 
unhappy, the defender of the oppressed, the scourge 
of heretics, the oracle of the sovereign Pontiff, and 
the counselor of bishops and kings, — in a word, a 
man of the Church, always ready to sustain her 
rights, to maintain unity, and to combat error. 

ST. BERNARD PREACHES THE SECOND CRUSADE, 
HIS DEATH. 

A. D. 1146. 

St. Bernard was afterward engaged in an affair 
which drew upon him many reproaches and greatly 
tried his patience. The Holy Land was in danger of 
falling again into the hands of the infidels, who had 
already gained possession of the city of Edessa, and 
put the Christians to the sword. The King of Jeru- 
salem applied to the Western princes for help. The 
Pope, alarmed at the unhappy condition of Pales- 
tine, endeavored to re-enkindle in Christian hearts 
the same enthusiasm Pope Urban had excited 
half a century before. He wrote to the King of 
France on the subject, exhorting the French nation 
to take up arms in defense of the holy faith. 

St. Bernard was appointed to preach the crusade. 
The King of France had invited him, and the Pope 
had written to him, suggesting this course, but the 
holy abbot did not comply until he received a formal 
command. He then preached, not only in France, but 
in Germany, with wonderful success. His sermons 



DEATH OF ST. BERNARD. 361 

were sustained by miracles, and princes and nobles 
rushed forth with such eagerness to assume the cross, 
that all Europe seemed hastening to the Holy Land. 
Although an immense number of crosses had been 
prepared, they were not sufficient for the multitude 
who applied for them ; the holy abbot was obliged 
to tear up his garments to supply the demand. 
King Louis set the example to his subjects by assum- 
ing the cross, and he prepared to march in person at 
the head of his army. 

The Emperor Conrad, of Germany, who also joined 
this expedition, led the van, and started on the 
festival of the Ascension in the year 1147. This 
army was composed of seventy thousand armed 
knights, without counting the light infantry and 
cavalry. The army of the French King, which com- 
menced its march fifteen days after that of the 
Emperor, was not less considerable, but nearly all 
perished through the want of a proper military dis- 
cipline. When the German army, with the remnant 
of the French, arrived in the Eastern empire, they 
committed so many depredations, that the indigna- 
tion of Manuel Comnenus, Emperor of Constanti- 
nople, was aroused. This prince, who feared for the 
safety of his dominions, determined upon the ruin 
of the Crusaders, and gave them infidel guides, who 
led them into the deserts of Asia Minor, where they 
fell into the hands of their enemies. It was with 
the greatest difficulty that Louis and Conrad crossed 
into Syria with the remainder of their armies. 
They attacked the city of Damascus, but were obliged 
to abandon the siege and return to Europe. 



362 HISTORY OF THE CHURCH. 

Thus terminated this unfortunate expedition, in 
which two of the finest armies the world ever saw, 
utterly perished. The shame and regret this terrible 
loss occasioned, induced the people to break out into 
reproaches against St. Bernard who had preached 
the crusade, and who had prophesied a great suc- 
cess ; but he defended himself by saying that the 
Crusaders had merited the wrath of God by their 
disorders, and thus prevented the fulfillment of His 
promises to them, in the same way as the Israelites 
in the desert had been excluded from the promised 
land on account of their sins. Debilitated by hard- 
ships and austerities, he did not long survive this 
ungrateful return for his pious exertions. St. 
Bernard is regarded as the last of the Fathers of the 
Church. His eminent virtues and extraordinary 
talent render any eulogy unnecessary. 

FOUNDATION OF THE ORDER OF THE TRINI- 
TARIANS. 

A. D. 1166. 

Shortly after the death of St. Bernard, France pro- 
duced a new institution, which was very useful to 
the Church, and reflected much glory on religion. 
During the crusades a great number of Christians 
had been captured by the infidels ; they languished 
in irons, exposed to the danger of losing the faith, 
when a holy priest was inspired by God to under- 
take their deliverance. John de Hatha was born in 
Provence, of virtuous parents ; he received a Chris- 
tian education, and was strenghened by divine grace 



ORDER OF THE TRINITARIANS. 3G3 

in his pious disposition. Study and prayer were the 
ordinary occupations of his childhood ; his only 
recreation consisted in reading works of piety ; from 
his youth he chastised his body by fasts and other 
mortifications, and distributed all the money his 
parents gave him, in alms to the poor. After com- 
pleting his studies, he retired for some time to a 
neighboring hermitage, in order to live in uninter- 
rupted communion with G-od. Finding himself dis- 
turbed by the visits of his family, he went to Paris, 
where he passed through a course of theology, and 
attained the rank of Doctor in the Church. 

Maurice de Sully, bishop of Paris, hearing of his 
learning and piety, ordained him priest. While cele- 
brating his first mass, he became aware of the designs 
of God in his regard, and he immediately prepared 
to follow his vocation by retirement and penitential 
exercises. Having heard of a recluse, named Felix 
of Valois, who lived in the diocese of Meaux, in a 
place called G-erfroi, he went to see him, and in- 
formed him of his intention. They formed together 
the plan of a religious society, whose object would 
be the deliverance of captives, and they proceeded to 
Rome, where they explained their project to Pope 
Innocent III, who approved of it in a bull, and 
raised it to a religious order under the name of the 
Holy Trinity for the Redemption of Captives. Re- 
turning to France, they founded the first monastery 
of the order, on the site of the hermitage of Felix 
of Valois. Their mode of life was so holy, the 
object of the institution so noble, and their efforts 



3G4 HISTORY OF THE CHURCH. 

so laudable, that they soon won the esteem and 
veneration of the faithful. 

The number of those who asked for admission 
into the community daily increased. The saintly 
founder was obliged to build several monasteries, 
and voluntary contributions poured in. He then 
began the special work of charity to which he had 
devoted himself, and sent two of his Religious to 
Africa, who were the first to redeem from the hands 
of the infidel one hundred and eighty-six Christian 
slaves. John made several voyages to Spain and 
Barbary, where he procured the liberty of one hun- 
dred and twenty captives. He endured the greatest 
hardships in his different journeys, and encountered 
dangers of every kind, but nothing could daunt his 
burning zeal. During all these journeys, hardships 
and trials, he did not lessen his austerities. Feeling 
his strength diminish, he retired to Home, where 
he passed the two last years of his life in visiting 
prisoners, nursing the sick, and solacing the poor. 
It is only in the Christian religion that we find such 
noble examples of generous charity, sacrificing repose, 
health and life itself, for the happiness of others. 

Natural sensibility and human benevolence can 
effect some little good, but are incapable of that 
heroism which dreads neither danger, labor, nor 
death. In order to acquire and perpetuate this 
spirit of self-abnegation, it is necessary to be actuated 
by higher motives and more powerful reasons. 



MARTYRDOM OF ST. THOMAS. 365 

MARTYRDOM OF ST. THOMAS OF CANTERBURY. 
A. D. 1170. 

The Church, which St. John de Matha honored 
in France, was glorified in England by the courage 
and martyrdom of St. Thomas of Canterbury. Bom 
in London in 1117, he evinced from his infancy the 
most excellent dispositions. He attained the dignity 
of Chancellor of England, and was a great favorite 
of King Henry II. The See of Canterbury being 
vacant, the king wished to bestow this office on 
Thomas, who refused it, and told the monarch that 
if he became archbishop, he would undoubtedly 
incur his displeasure, as he would consider it his 
bounden duty to reform certain abuses which dis- 
graced England. Henry disregarded these representa- 
tions, and the Chapter of Canterbury elected Thomas 
archbishop. The prediction of the holy prelate was 
verified. The king appropriated to his own use the 
revenues of vacant benefices, and purposely delayed 
appointing new incumbents. Thomas energetically 
opposed this shameful abuse ; he also objected to a 
practice of the civil judges of summoning the clergy 
before their tribunals, without regarding the higher 
power of the church in England. He courageously 
condemned the nobles and officers who oppressed the 
Church and ursurped ecclesiastical possessions. 

Henry was much incensed, and commanded the 
bishops to take an oath to maintain all the royal 
customs. The holy archbishop understood, that 
under the title of " customs," the prince meant tha 
abuses of which we have spoken ; he accordingly 
refused to take the oath. From that time the arch- 
31* 



366 HISTORY OF THE CHUECH. 

bishop was persecuted to such a degree that his life 
was endangered, and he was obliged to cross over to 
France. Arriving on the coast, he dispatched two 
of his companions to Louis VII, asking for an Asy- 
lum in his dominions. On relating all that their 
master had suffered, Louis said to them, with great 
kindness, " Has the King of England forgotten these 
words, ' be angry and sin not ? ' " " Sire," replied 
one of the deputies, " he would perhaps have remem- 
bered it, if he had assisted at the divine office as 
often as your majesty." The king smiled, and prom- 
ised his protection to the archbishop, saying, " it is 
in keeping with the ancient dignity of the crown of 
France, that the unjustly persecuted, and especially 
ministers of the Church, shall find safety and assist- 
ance in our kingdom." He afterward endeavored, 
in concert with the Pope, to bring about a recon- 
ciliation between the archbishop and Henry. 

Thinking that all his difficulties were ended, 
Thomas returned to England; but three months 
had not elapsed before he again incurred the king's 
displeasure, who said, in a fit of passion : " What ! is 
there no one who will rid me of a priest who disturbs 
my Avhole kingdom ?" These words were equivalent 
to a sentence of death against the holy prelate. 
Four of the king's officers formed a horrible plot 
for the destruction of the archbishop ; they repaired 
secretly to Canterbury, and assassinated him while 
he was officiating at the altar. Henry was filled 
with dismay when he heard of this murder, and 
swore that lie had not commanded it. He remained 
three days, locked in his chamber, scarcely partaking 



THE THIRD CRUSADE. 367 

of any food, and refusing all consolation; and he 
consented to perform any penance that might be 
imposed on him. God soon manifested the sanctity 
of his servant by the number of miracles wrought 
at his tomb, and by the terrible punishments he 
inflicted on Henry, until this prince appeased the 
Divine wrath by a most sincere repentance. 



THE THIRD CRUSADE. 

A. D. 1191. 

Henry II, king of England, in order to atone for 
his sins, resolved to go in person to the Holy Land, 
to the assistance of the suffering Christians. Syria 
was at this time in the most unhappy condition. 
Saladin, Sultan of Egypt, had invaded it at the 
head of an army of fifty thousand men, and had 
gained a great victory over the Christians, in which 
he captured Guy of Lusignan, king of Jerusalem, 
Renard of Chatilon, the grand master of the Hospi- 
tallers, and many other distinguished nobles. But 
the most important loss was that of the Holy Cross, 
which had been carried to the field of battle, and 
which fell into the sacrilegious hands of the infidels. 
After this defeat of the Christian army, nothing 
could arrest the progress of Saladin, nearly all the 
cities voluntarily opening their gates to him. He 
besieged the city of Jerusalem, and entered it in 
triumph; thus this holy city fell again under the 
Mahometan yoke, eighty years after it had been cap- 
tured from them by the Christians. 



368 HISTORY OF THE CHURCH. 

Three important places, Antioch, Tyre and Trip- 
oli, were all that remained to them. The intelli- 
gence of this disaster spread universal consternation 
throughout the West, and Pope Urban III died of 
grief. The kings of France and England, who were 
then at variance, were so much afflicted that they for- 
got their private quarrels, in order to fight against 
the infidel. Henry II died before the accomplish- 
ment of his vow, and his son Eichard, he who 
afterward became so distinguished for undaunted 
courage as to receive the title of " Ooeur de Lion," 
(Lion-heart) took up the cross with Philip Augustus, 
king of France. In order to defray the expenses of 
this crusade, a tax, called the " Saladin tithe," was 
imposed on all ecclesiastical property, as it was the 
tenth part of the property, and was destined to carry 
on the war against Saladin. 

The two kings embarked with their respective 
armies. Philip Augustus' arrived first in Palestine, 
and joined the Christians who were besieging the city 
of Acre. This most welcome re-enforcement placed 
the assailants in a position to renew the siege, but 
Philip, out of deference, to the king of England, 
waited for his arrival, in order to share with him the 
honor of taking the city, which finally surrendered at 
discretion ; the principal article of the treaty being a 
demand for the restoration of the Holy Cross. There 
was every reason to hope that this first success would 
be followed by other conquests, but his ill health and 
the dissatisfaction of the king of England, determ- 
ined Philip to return to France. Nevertheless, for 
fear of being accused of deserting his ally, he left 



THE FOURTH CRUSADE. 369 

Richard ten thousand infantry and five hundred 
knights, with money sufficient to maintain them for 
three years. 

.Richard remained in Palestine with a splendid 
army, animated with zeal, and desirous of accom- 
plishing a great enterprise ; he gained a victory over 
Saladin, and, if he had marched directly upon Jerusa- 
lem, would have easily captured the city; but he 
did not profit by his advantage, and gave the enemy 
time to re-enforce it. Being subsequently obliged to 
abandon the projected siege, he departed for Europe, 
after concluding a three years' truce with Saladin. 
The only fruit of the third crusade was the taking 
of the city of Acre, which became the refuge of the 
Christians of the East ; here they waited patiently, 
but in vain, for an opportunity of re-establishing the 
kingdom of Jerusalem. 

THE FOURTH CRUSADE. 
A. D. 1195. 

The slight success of the third crusade did not 
prevent its being followed by a fourth, a few years 
after the return of Philip Augustus, but this prince 
took no part in the undertaking. The new expedi- 
tion was set on foot by some French and Italian 
lords, commanded by the Marquis of Montferrat, and 
by Baldwin, count of Flanders. They agreed to 
assemble at Venice, and that republic promised to 
furnish the vessels necessary for the transportation 
of the Crusaders to the Holy Land. The Venetians, 
faithful to their engagement, soon collected a sum- 



370 HISTORY OF THE CHURCH. 

cient number of ships, and nobly offered their assist- 
ance in a war which concerned the faith; they 
equipped at their own expense fifty galleys for the 
accommodation of five hundred Venetian nobles, 
who enlisted in the crusade. They were waiting for 
favorable weather to set out, when the young Alexis, 
son of the Emperor of Constantinople, came to 
implore their aid for his father, whom a usurper had 
dethroned and imprisoned after putting out his eyes. 
He promised to re-establish union between the Greeks 
and Latins, to furnish one hundred thousand silver 
marks, and provisions for a year, to facilitate the 
conquest of the Holy Land, and to provide, during 
his life, for knights wounded in its defense. 

These propositions appeared so advantageous that 
it was thought unwise to refuse them, although, by 
carrying the war into Turkey, they would deviate 
from the route first proposed. Thus, instead of pro- 
ceeding to Palestine, they embarked for Constanti- 
nople, and in three days the Crusaders were masters 
of the city. The usurper fled, and the young Alexis 
was crowned Emperor. This unfortunate prince was 
shortly afterward strangled by one of his officers, 
who placed himself on the throne. In this crisis, 
the Crusaders held a council to determine on their 
course of action ; they considered themselves author- 
ized to avenge the death of the prince whom they 
had protected, and, once more besieging Constanti- 
nople, they carried it by storm. 

The authority of the commanders could not, 
restrain the soldiery, who committed the greatest 
excesses, plundering and devastating the whole city. 



THE MINOR BROTHERS. 371 

Having entire possession of Constantinople, the Cru- 
saders resolved to elect one of their number Emperor. 
The choice fell on Baldwin, count of Flanders, whose 
many virtues won the admiration of the Greeks 
themselves. This prince was solemnly crowned in 
the church of St. Sophia, and from that time assumed 
the title and insignia of the Eastern Emperors. The 
nobles then divided most of the European provinces 
among themselves, and were so occupied in main- 
taining their possessions as completely to abandon 
the expedition for the deliverance of the Holy Land, 
to which they had pledged themselves. Thus 
commenced the Latin empire in Constantinople, but 
it was not of long duration. At the expiration of 
fifty-seven years the Greeks succeeded in placing on 
the imperial throne Michael Paleologus, a descendant 
of their former emperors. 

The conquest of the Latins, far from facilitating 
the re-union of the Greeks to the Roman Church, 
completed their separation. The excesses committed 
at the taking of Constantinople inspired them with 
a violent hatred against the Latins, and it was at 
this period that the entire rupture and schism of the 
Greek Church was consummated. 



THE ESTABLISHMENT OF THE MINOR 
BROTHERS. 

A. D. 1204. 

The establishment of two celebrated orders soon 
after the fourth crusade, is a more interesting object to 
the eye of faith, than the conquest of an empire. Fran- 



372 HISTORY OF THE CHURCH. 

cis, a native of Assisi, a small town in Italy, founded 
the first of these orders, and gave to his disciples the 
name of " Minor Brothers." His father, who was a 
merchant, destined him for the same business, and 
did not devote much time to his education. Although 
the youthful Francis showed more taste for the vain 
amusements of the world than for the exercises of 
piety, he manifested from his earliest years a tender 
compassion for the poor, and always assisted them 
to the utmost of his ability. On one occasion, how- 
ever, he refused to bestow his accustomed charity, 
but he experienced such deep remorse, that hence- 
forth he determined to give to all who asked for 
succor in the name of God. 

During a dangerous illness, he resolved to renounce 
the world and devote himself to the service of God. 
Shortly afterward, encountering a ragged beggar, he 
took off a neAV garment and gave it to the poor man. 
One day, when on a journey, he found on the road- 
side so disgusting a leper, that he was at first filled 
with horror; but, remembering that to serve Jesus 
Christ we must conquer ourselves, he descended 
from his horse, kissed the leper, and bestowed alms 
on him. With such dispositions, progress in virtue 
was very rapid, and Francis became a changed man. 
He sought the greatest retirement, and meditated 
continually on the passion of Jesus Christ. 

The secluded life of Francis displeased his father, 
who often ill treated him, and finally disinherited 
him. Francis never considered himself so rich, as 
at the moment when he had lost all earthly riches. 
He endured all these trials with the most angelic 



THE 31IX0R BROTHERS. 373 

patience. " Deserted by my earthly father," said he, 
" I shall the more confidently adhere to my Father in 
Heaven ! " He took up his abode near a small church 
called the " Portiuncula," or " Our Lady of the 
Angels," and devoted himself to nursing lepers, and 
practicing the most mortifying works of mercy and 
humility. Having heard one day those words which 
our Saviour addressed to His disciples, " Possess not 
gold nor silver, nor two coats, nor shoes, nor a staff," 
" Behold," he joyfully exclaimed, " this is what I seek 
and desire with my whole heart !" He immediately 
took off his shoes, threw away his staff; never pos- 
sessed money, and wore only a simple garment, which 
he fastened with a rope around his waist, thus fol- 
lowing to the letter the divine precept. 

From that time he commenced to preach penance, 
in simple but solid discourses, which made the 
deepest impression on his hearers. He soon attracted 
a number of disciples, who imitated his mortified 
life, zealously announcing the word of God, exhort- 
ing all whom they encountered to the fear and love 
of the Saviour, and a strict observance of His com- 
mandments. Some listened with attention, but the 
greater number were shocked at their extraordinary 
appearance, coarse habit, and the austerity and sin- 
gularity of their mode of life. They were interro- 
gated as to their country and profession, and were 
frequently refused hospitality, as though they were 
criminals, and they were often obliged to pass the 
night without other shelter than the portico of a 
church. They were often grossly insulted, men, 
women and children jeering and scoffing at them as 
32 



374 HISTORY OF THE CHURCH. 

they passed through the streets, and throwing mud 
and stones at the humble servants of God, who 
patiently endured these affronts while exercising 
their evangelical functions. 

Finally, through their self-abnegation and super- 
natural patience, they succeeded in overcoming all 
prejudice, and everywhere won public veneration and 
respect. 

THE ORDER OF ST. FRANCIS CONFIRMED. HIS 
APOSTOLIC LABORS. 

St. Francis, seeing the number of his disciples daily 
increasing, obliged them to practice the evangelical 
counsels, adding only a few especial rules in order 
to preserve uniformity in their mode of life. He 
went to Eome and submitted his rule to Innocent 
III, who approved of his discipline. On his return, 
the servant of God conducted his little community 
to the church of Our Lady of the Angels, which was 
given him by the Benedictines, to whom it belonged, 
and there he founded the first house of the order. 

He endeavored to qualify his followers for the 
worthy exercise of the apostolic functions, encourag- 
ing them in the path of perfection, and instructing 
them how to gain souls to Jesus Christ ; especially 
exhorting them to a strict adherence to the faith of 
the Roman Church. After speaking to them of the 
kingdom of God, of contempt for the world, the re- 
nunciation of their own will and the mortification of 
the body, he added : " Do not repine, because we appear 
despicable ; place your confidence in God who has 
overcome the world. You will encounter unfeeling 



ST. FRANCIS. 375 

men, who will insult you ; learn to suffer, with patience 
and humility, every species of opprobrium and igno- 
miny." He then sent them to different countries, 
reserving for himself the mission to Syria and Egypt, 
in the hope of meeting with martyrdom among those 
people. He embarked with one companion, and landed 
at Damietta, where the Sultan Meledin resided. 

This monarch ordered him to appear before him, 
and asked him who had sent him to his dominions. 
" Almighty G-od has sent me," boldly replied Francis, 
" to point out the way to heaven to you and your 
subjects." This courageous answer astonished the 
Sultan, who invited him to remain with him. " Most 
willingly," said Francis, " if you and your people will 
consent to embrace Christianity. In order that you 
may not hesitate to renounce the law of Mahomet, 
and receive that of Jesus Christ, kindle a large fire, 
and I, together with your priests, will throw our- 
selves into the flames, so as to show you which is 
the true religion." " I doubt very much," said the 
Sultan, "whether any of our priests would submit to 
this trial, and, moreover, it might create a dis- 
turbance." The Sultan was so charmed with the 
discourses of Francis that he offered him rich 
presents, which the holy man would not accept. 
This generous refusal rendered him still more 
estimable in the eyes of Meledin, who dismissed 
him with these words : " Pray for me, Father, that 
God may reveal to me the true faith, and give me 
the courage to embrace it." 

On his return from Egypt, Francis convened a 
general chapter at Assisi. He found that his order 



376 HISTORY OF THE CHURCH. 

had increased to the number of five thousand 
Religious. As some of the members urged him to 
obtain from the Pope the privilege of preaching 
everywhere, without being obliged to ask permission 
of the bishops of the dioceses, he indignantly replied, 
" What, my brethren, do you not know the will of 
God ? He wishes us at first to gain the approbation 
of superiors, by humility and respect, and then to 
win those who are subject to them by our discourses 
and good example. ' When the bishops see that you 
strive to lead an exemplary life, and have no desire 
to interfere with their authority, they will solicit 
you themselves to labor for the salvation of the souls 
under their charge. Our especial privilege should 
be, the absence of all privileges." When St. Francis 
felt his end approaching, he redoubled his penances 
and austerities ; on the day of his death he read the 
passion of our Saviour, and commencing to recite the 
one hundred and forty-first Psalm, expired while 
uttering these words, " The just wait for me, until 
thou reward me." 

CONGREGATION OF THE PREACHING FRIARS. 
A. D. 1216. 

The second order, which sprung up at that time, 
was founded by St. Dominic. Descended from an 
illustrious Spanish family, St. Dominic from his 
earliest years was animated with a great desire to 
labor for the salvation of souls, and particularly for the 
conversion of those who were plunged into the dark- 
ness of error. He soon found an opportunity to 



THE PREACHING FRIARS. 377 

exercise his zeal ; he was canon-regular of the Church 
of Osma, when Diego, the bishop, was appointed by 
Innocent III to instruct and reclaim to the true faith 
the Albigenses, whose errors infected the city of Albi 
and its vicinity. Dominic accompanied his bishop 
in this Apostolic mission, and ardently applied him- 
self to the conversion of these heretics. 

The name of Albigenses had been given to differ- 
ent sectarians, who, although divided in sentiments, 
agreed among themselves to reject the authority of 
the Church, abolish the sacraments, and, in short, 
destroy the whole ancient discipline. These fanatics 
ravaged and desolated the whole country, and some- 
times bands of thousands of men attacked and 
plundered cities and villages, massacred the priests, 
desecrated the churches and destroyed the sacred 
vessels. The missionaries were aware of the dangers 
and difficulties of their enterprise, but were not in 
the least daunted by them, being ready to sacrifice 
their lives in a holy cause. God delivered them 
several times from imminent danger. Two assassins 
waited in a street through which Dominic was to 
pass, intending to kill him, but he escaped from 
their hands; on being asked what he would have 
done had they attacked him, " I would have thanked 
God," he replied, " and would have prayed him to let 
my blood flow, drop by drop, and my limbs be torn 
one from another, so as to have prolonged my suf- 
ferings, and thus enrich my heavenly crown." This 
sublime answer made a deep impression on his 
enemies. 



378 HISTORY OF THE CHURCH. 

The holy missionaries held several conferences 
with the heretics, all of which terminated in the 
triumph of faith over error. Not a day passed with- 
out extraordinary conversions taking place; this 
only exasperated the Albigenses ; and, as these sec- 
tarians were supported by Eaymond, count of Toul- 
ouse, they committed the greatest cruelties. Violent 
remedies were necessary to check these proceedings, 
and a new crusade was set on foot against these 
heretics, as much because they disturbed the public 
tranquillity, as for their errors. Simon, count of 
Montfort, had command of the army raised against 
the Albigenses. This noble carried on a vigorous 
war against them, and, if we find in the course of his 
exploits traces of excessive severity, it must be 
remembered that he was endeavoring to deliver 
poor desolated provinces from inhuman wretches 
who were guilty of every crime. 

St. Dominic did not participate in this military 
expedition; mildness and patience were his only 
weapons. When he beheld the army of Crusaders 
approaching, he used every effort to arrest the pun- 
ishment which threatened these obstinate people ; 
and, finding among the Crusaders some who had 
enlisted only for the sake of booty, and who aban- 
doned themselves to every excess, he undertook their 
reformation, and labored as zealously for their con- 
version as for the reclaiming of the Albigenses. 



ST. DOMINIC. 379 



ST. DOMINIC OBTAINS THE CONFIRMATION OF 
HIS ORDER. 

A. D. 1216. 

The Crusade undertaken against the Albigenses, 
was not the only and best means of re-establishing 
and maintaining the faith in Languedoc, as God 
wished to effect good by persuasion, more than by 
terror. He inspired St. Dominic, therefore, with the 
design of founding an order of Apostolic men, who, 
in sanctifying themselves by a religious life, would 
labor successfully, through their preaching, to spread 
the light of faith, and effect the conversion of the 
wicked. With this view he received several com- 
panions, who consented to live together according 
to a plan he drew up for their guidance. Foulques, 
the bishop of Toulouse, highly approved of this pro- 
ject, and facilitated its extension with all his author- 
ity. He took Dominic to Home, in order to obtain 
the approbation of the sovereign pontiff. After a 
few objections, which were soon answered, the Pope 
approved of this new institution, and affixed his offi- 
cial seal to its constitution and rules. Bishop Foul- 
ques gave St. Dominic and his followers their first 
church, founded in honor of St. Eomain, in the city 
of Toulouse. A pious emulation was manifested by 
the citizens, in contributing toward their permanent 
establishment. 

This laudable generosity soon spread throughout 
the whole province, and foundations of this order 
were rapidly erected at Montpellier, Bayonne, Lyons 
and several other cities. The high reputation of 



380 HISTORY OF THE CHURCH. 

these new Religious, known under the name of 
"Preaching Friars," attracted men of the highest 
order of intellect and virtue to their community. 
The holy founder sent several of his disciples to 
different countries to preach penance, and to defend 
the purity of the faith against heretics. Seven pro- 
ceeded to Paris, to whom the University and a pious 
Doctor, named John, dean of St. Quentin, gave the 
house of St. Jacques, from which they took the 
name of Jacobins. This little community increased 
so rapidly, that St. Dominic found there thirty 
Religious, when he visited Paris in 1219. 

The holy founder was much rejoiced to see the 
work of God prospering, and prayed the more fer- 
vently for the conversion of heretics and sinners. 
Nothing would have gratified him more than to 
have had the opportunity of announcing the Gospel 
to heathen nations, and to shed his blood for Jesus 
Christ, if the will of God had not detained him 
among his brethren. It was owing to these senli- 
ments that he made preaching the primary object of 
his order, and he desired all his Religious to pay 
particular attention to this branch of their studies. 
The importance of this sublime function caused him 
to use the utmost care in preparing his disciples for 
missions, exhorting them to the practice of every 
virtue. He taught them to preach extemporane- 
ously, and inspired them with an ardent love for 
their neighbor. One day, after preaching, he was 
asked from what book he had studied his discourse ? 
" The book which I use," he replied, " is the book of 
charity." 



ST. LOUIS, KING OF FRANCE. 381 

He predicted the hour of his death long before 
it occurred. Toward the end of July, he said to 
several of his friends : " You perceive that I am at 
present in good health, nevertheless I shall leave 
this world before the feast of the Assumption." He 
was seized with a violent fever, and, after exhorting 
his Keligious to edify their neighbors, and honor 
their state of life by the practice of virtue, he calmly 
expired on a bed of ashes, upon which he had caused 
himself to be laid. If the important services ren- 
dered by religious orders were properly appreciated, 
and their efforts for the conversion and instruction of 
the world recognized, as well as the great assistance 
they have been to pastors in the exercise of the holy 
ministry, it would be impossible to deny that these 
establishments have produced men, alike honorable 
to the Church, and to the State. 

BIRTH AND EDUCATION OF ST. LOUIS, KING 
OF FRANCE. 

A. D. 1213. 

God crowned the signal favors He had bestowed 
on this period, so fruitful in saints, by the birth of a 
great prince, who sanctified the throne by his virtues, 
and honored it by his rare qualities. Louis IX was 
not twelve years of age when his father died; he 
was educated under the guardianship of his mother, 
Blanche of Castile, who governed the kingdom of 
France, as regent, daring the minority of her son. 
This princess inculcated a love of virtue and piety 
in the mind and heart of her infant son ; she often 
repeated these beautiful words, so worthy of a Chris- 



382 HISTORY OF THE CHURCH. 

tian mother : "My son, although I love you tenderly 
I would rather see you deprived of the throne, and 
of life itself, than stained by one mortal sin." The 
young Louis listened attentively to the wise counsels 
of his mother, which were never obliterated from his 
mind. 

Blanche did not undertake the entire education 
of the youthful king, but procured men of great 
learning and wisdom to assist in forming his charac- 
ter, which subsequently developed the noble quali- 
ties of a hero, and the virtues of a saint. They 
taught him the holiness and grandeur of Christian- 
ity, and how infinitely superior were the precepts of 
Jesus Christ to the false maxims of a deceitful world. 
The natural disposition of the prince seconded the 
efforts of his instructors, and his rapid progress in 
all the branches of a royal education repaid all their 
care. He manifested during his whole life an extra- 
ordinary veneration for the holy sacrament of Bap- 
tism, by evincing a marked attachment for the place 
where the saving waters of regeneration had been 
poured upon his infant head ; he frequently signed 
himself Louis of Poissy, thus signifying his prefer- 
ence for the glorious title of Christian, to that of 
king of France. 

He was anointed king at Eheims, on the first Sun- 
day of Advent, 1226. This consecration was not 
looked upon by the prince as a simple ceremony, but 
regarded as a solemn engagement on his part to 
promote the happiness and welfare of his people. 
He prepared himself for it by exercises of piety, 
supplicating the Lord to diffuse in his soul the holy 



ST LOUIS, KIXG OF FRANCE. 383 

unction of grace. He appeared deeply impressed 
with the words of the Psalm which is chanted at 
the beginning of the office, and applied them to 
himself: "To Thee, Lord, I have lifted up my 
soul ; in Thee, God, I have put my trust." The 
mind of Louis was not neglected; he was taught 
the art of government and the science of war ; he 
studied history, which has always been regarded the 
text-book of princes ; in short, nothing which could 
contribute toward the formation of kingly virtues 
was neglected in his education. He was sufficiently 
acquainted with Latin to understand the writings 
of the Fathers which he was accustomed to read 
daily in order to sanctify his other studies. 

When the young king commenced to govern alone, 
he assiduously applied himself to the exact and faith- 
ful accomplishment of the high duties of his re- 
sponsible office. Surrounded by magnificence and 
splendor, he was never extravagant in his habits, but 
preferred simplicity in every thing ; his apparel, his 
table, his court, all announced a prince opposed to 
luxury and ostentation. After devoting the greater 
part of his time to affairs of state, he would enter 
into conversation with some pious person ; he every 
day consecrated several hours to religious exercises, 
and when some wordly-minded courtier once remon- 
strated with him on this practice, he mildly an- 
swered : " My love for prayer is looked upon as 
blameable, while nothing would be said if the time I 
give to God was employed in gambling, hunting and 
other dissipations." 



384 HISTORY OF THE CHURCH. 

ST; LOUIS OBTAINS THE CROWN OF THORNS FOR 
FRANCE. 

A. D. 1239. 

Shortly after St. Louis assumed the reins of gov- 
ernment he found an opportunity to testify his piety 
and profound respect for religion. Baldwin III, 
Emperor of Constantinople, went to France to ask 
for assistance in sustaining his throne. This empire 
had never been firmly established since its conquest, 
and was at this period strongly assailed by the Greeks, 
who hoped to overthrow the Latin rule. Baldwin, 
loaded with favors by the holy king, showed his 
gratitude by offering him the crown of thorns worn 
by our Saviour on the cross. This crown had been 
preserved from time immemorial in the chapel of the 
palace of the Emperors of the Eastern empire. The 
religious prince was transported with joy at this 
proposal, and sent deputies to Constantinople, to 
whom the Emperor gave letters commanding that 
this sacred relic should be placed in their hands. 

On arriving at Constantinople, the deputies found 
that the Venetians, who had lent a considerable sum 
of money to the people of Constantinople, had de- 
manded the holy crown as a pledge of repayment. It 
was necessary to cancel the debt before the deputies 
could obtain possession of the sacred relic. On be- 
ing informed of this difficulty, Louis furnished the 
requisite sum, and the sacred crown was brought to 
France, secured with the seals of the empire, and the 
Republic of Venice. When the king learned that 
the ship carrying the precious freight was approach- 
ing the coast of Sens, he advanced to meet it as far 



THE CROWN OF THORNS. 385 

as the town of Villeneuve, accompanied by his court 
and a procession of priests. On beholding the holy 
crown, he burst into tears, and every one present tes- 
tified the deepest emotion ; then the king and his 
brother Robert took charge of the case in which it 
was placed, and carried it to Sens, marching barefoot 
in the midst of an immense concourse of people, to 
the church of St. Stephen in that city. The pious 
king received it with the greatest splendor in Paris, 
and placed it in his palace. 

Some years after, several other relics were sent to 
Louis from Constantinople, including a large piece 
of the true cross, the lance which pierced the side of 
our Lord, and the sponge which was presented to 
Him saturated with vinegar and gall. Louis caused 
them to be inclosed in silver shrines enriched with 
jewels ; he built a chapel for their reception on the 
site of the old Oratory, and appointed canons who 
should there celebrate the divine office. The dedica- 
tion of the Holy Chapel was celebrated with great 
solemnity, the king frequently repaired to this holy 
place, and sometimes passed whole nights within its 
sacred precincts ; but these religious exercises never 
encroached upon the time he owed to the duties of 
his position. Louis was convinced that the piety 
which prevented the accomplishment of duty is con- 
trary to the precepts of religion. The attention he 
paid to every branch of government is attested by 
the monuments which still exist, and prove that the 
care of his kingdom was his principal occupation. 
France owes to St. Louis some of her noblest estab- 
lishments and her wisest laws. 
33 



386 HISTORY OF THE CHURCH. 

FIRST CRUSADE OF ST, LOUIS. 
A. D. 1248. 

A dangerous illness which attacked St. Louis was 
the cause of the first crusade he undertook for the 
recovery of the Holy Land. He was seized with a 
violent dysentery, which reduced him to the lowest 
extremity, and at one time his attendants thought 
life had fled. His people, overwhelmed with sorrow 
at their approaching loss, addressed fervent suppli- 
cations to God, praying Him to spare their king and 
father. The piece of the Holy Cross and the other 
valuable relics brought from Constantinople were 
applied to the dying prince, and he immediately 
recovered consciousness. The first word he uttered, 
was to call for the bishop of Paris and ask him for 
the Cross, as he wished to go to the relief of the 
Holy Land. The prelate made many objections, but 
the king insisted with such heartfelt earnestness, 
that the bishop finally acceded to his request. On 
receiving the sacred relic, he kissed it with great 
veneration, and said that he had been cured through 
its supernatural qualities. When he first appeared 
in public he was much affected at the joy testified 
by his subjects on his happy and miraculous restora- 
tion to health. 

He prepared himself by the performance of all 
kinds of good works for the accomplishment of his 
vow. A great number of his friends received the 
Cross, and their example was followed by the nobility 
and common people. The king set sail with the 
intention of carrying the war into Egypt, and thus 



FIEST CRUSADE OF ST. LOUIS. 387 

attack, in his own country, the Sultan who had sub- 
jugated the Holy Land. The fleet arrived safely at 
the island of Cyprus, whither the king had previously 
sent stores of provisions. War was then declared 
against the Sultan of Egypt in the event of his 
refusing to restore to the Christians the places 
sanctified by the Passion of Our Lord, and of which 
the infidels had obtained possession. The haughty 
Mussulman refused to yield them, and made prepara- 
tions for the defense of Egypt. The fleet of the 
Crusaders therefore sailed from the island of Cyprus 
and arrived in sight of Damietta, one of the strongest 
fortified cities in Egypt. The enemy guarded the 
coast to prevent the Christians from landing. Then 
the king appeared on the deck of his ship and his 
nobles gathered round him. " My friends," said he, 
" this voyage has been directed by a special provi- 
dence; we cannot doubt but that God has some 
great object in view; we will be invincible, if we are 
united, but whatever the issue, it will be for our 
advantage. If we die, we shall obtain the immortal 
crown of martyrdom ; if we are victorious, God will 
be glorified. Let us combat for Him, and He will 
secure our triumph. Do not think of any danger 
to which I may be exposed, for I am but a mortal, 
whose frail threads of life are in the hands of God." 
These touching words, and the intrepid courage of 
the king, inspired the Crusaders with renewed ardor, 
and they boldly advanced toward the shore. The 
legate, who was in the same ship with the king, held 
the Cross aloft, in order to animate the soldiers by 
the sight of this sacred symbol. A small boat led 



388 HISTORY OF THE CHURCH. 

the way, carrying the oriflamme, the standard borne 
by the French kings in battle. As the water was 
too shallow to allow a nearer approach of the vessels, 
Lonis jumped into the sea, sword in hand, and was 
immediately followed by the whole army. The 
enemy let loose a shower of arrows upon the ad- 
vancing host, but could not resist the impetuous 
attack of the French, and fled in great disorder. 

The inhabitants and governor of Damietta aban- 
doned the place, and St. Louis entered the city with- 
out opposition; not, however, with the pomp and 
splendor of a conqueror, but with the humility of a 
truly Christian monarch, returning thanks to God 
for this signal victory. St. Louis walked with the 
princes and clergy, and proceeded in this manner as 
far as the principal mosque, which the legate trans- 
formed into a church, by the solemn celebration of 
the holy sacrifice of the mass. 

CAPTIVITY OF ST. LOUIS. 
A. D. 1250. 

Having thus taken the city of Damietta, St. Louis 
determined to proceed to Cairo, the capital of Egypt. 
In order to reach this place, he was obliged to en- 
counter the infidel army, which was encamped on a 
spot called the Massoure. The king advanced with 
his troops and attacked the enemy, who made a vig- 
orous resistance. The rashness of the Count of 
Artois, who, contrary to the command of the king, 
his brother, pressed forward to the Massoure, brought 
on himself and the whole French army all the mis- 
fortunes which followed this disastrous day. The 



CAPTIVITY OF ST. LOUIS. 389 

enemy rushed upon the count with the greatest 
fury ; the French troops new to the rescue of the 
prince, and a bloody combat ensued in which he 
perished. The loss was considerable on both sides, 
but the enemy could easily re-enforce themselves, 
while the Crusaders labored under every disadvan- 
tage. 

In addition to this unhappy defeat, a contagious 
milady appeared among them, and kept them inac- 
tive for the space of several months ; and as their 
provisions were exhausted, a dreadful famine ensued. 
They were therefore obliged to return to Damietta, 
but the enemy followed in close pursuit, the whole 
march being a continued fight. St. Louis made the 
most incredible exertions to save his army, but, being 
forced to stop in a small city, the king, his two 
brothers, and the greater part of the army fell into 
the hands of the enemy. The saintly monarch in 
captivity was the same as when surrounded by all 
the pomp of royalty ; as great in chains, as when 
victorious in the field of battle. The infidels them- 
selves were astonished at his courage, and said he 
was the bravest Christian they had ever known. 
Although inhumanly treated, he always deported 
himself with dignity, rising superior to all the re- 
verses of fortune ; with a Christian faith he intrusted 
every thing to providence, and with heroic courage, 
he trampled on all vicissitudes — " You are in irons," 
said the infidels, "and yet you treat us as if we were 
your captives." 

This extraordinary firmness made such an impres- 
sion on the Sultan that lie offered St. Louis his 



390 HISTORY OF THE CHURCH. 

liberty, provided he would give a large sum for the 
ransom of himself and the other prisoners. "A 
king of France cannot be ransomed with money," 
replied the king. " I will give the city of Damietta 
for my freedom, and pay the required sum for the 
redemption of my subjects." The Sultan, filled 
with admiration, only exacted the fifth part of the 
stipulated amount. The conditions were all settled, 
but before they were put in execution, the Sultan 
was killed by his enemies, and his untimely end 
was productive of the most disastrous consequences 
to the French monarch. The enraged assassins 
of the Sultan rushed to his prison, but Louis met 
them with perfect serenity, and abashed them by 
his calm demeanor. They eventually agreed to the 
treaty previously arranged, and even thought of 
making Louis their Sultan, but the dread of seeing 
their mosques destroyed by so religious a prince 
deterred them from offering him this dignity. On 
being restored to freedom, the king faithfully ad- 
hered to his promises. He evacuated Damietta on 
the appointed day, paid the ransom, and as the 
infidels had miscalculated the amount to their dis- 
advantage, he informed them of their mistake. 

JOURNEY OF ST. LOUIS TO PALESTINE. 

The infidels, contrary to the stipulations of the 
treaty, retained a great number of French prisoners, 
and used every effort to induce them to renounce 
their religion. This treachery prevented Louis from 
returning to France, although his presence was very 



JOURNEY OF ST. LOUIS TO PALESTINE. 391 

necessary in his kingdom. In order to secure the 
freedom of the remaining captives, and to preserve 
the Holy Land from entire destruction, he set sail 
for Palestine, and arrived safely at the port of Acre. 
He was received with great joy by the inhabitants, 
who went in procession to meet him when he landed. 
Scarcely six thousand men remained of his magnifi- 
cent army, too small a number to undertake any great 
enterprise. Nevertheless, at the request of the Chris- 
tians of this country, he concluded to remain at Acre 
for a short time, but he sent his brothers, Alphonsus 
of Poitiers, and Charles of Anjou, back to France. 

During the sojourn of this prince in Palestine, he 
visited the holy places with the tenderest sentiments 
of piety, and the most edifying marks of respect. 
He visited Nazareth on the day of the Annunciation, 
and when within sight of the sacred spot, he 
descended from his horse and prostrated himself on 
the ground, and although fatigued and fasting, he 
finished the journey on foot. He was extremely 
desirous of going to Jerusalem, and the Sultan, who 
was master of the city, readily consented to receive 
him ; but he was told that if he entered the Holy 
City without accomplishing its deliverance, all the 
monarch s who should subseqently visit Palestine 
would consider themselves released from their vow, 
satisfied with his example of a simple pilgrimage of 
devotion ; this argument induced him to relinquish 
his design. While in Palestine he employed himself 
in adjusting the affairs of the resident Christians, 
and he repaired and fortified, at his own expense, the 
fortresses thev still held. 



392 HISTOKY OF THE CHURCH. 

He was occupied with these works of charity, when 
he heard of the death of his mother Queen Blanche 
of Castile. On receiving this sad intelligence, he 
wept bitterly, but bowed in humble Christian resig- 
nation to the will of God, and kneeling at the foot 
of the altar, he uttered the following words : " I thank 
thee, Lord, for having preserved until now a 
mother so worthy of my affections, it was a proof of 
Thy mercy in my regard; and now that Thou 
claimest her as Thy own, I will not murmur. I 
loved her most tenderly, but since it has pleased 
Thee to take her from me, may Thy holy name be 
blessed forever and ever, Amen !" The death of his 
mother caused him to think of returning to France, 
from which he had been absent nearly six years. 
He therefore issued his last orders, and, having placed 
the fortresses in Palestine in a state of defense, sailed 
from the port of Acre in the month of April, 1254, 
loaded with the blessings of the bishop, the nobility, 
and the inhabitants, who accompanied him to his 
vessel. 

During the voyage the holy king was continually 
engaged in prayer, nursing the sick, and in instruct- 
ing the sailors ; his example produced most beneficial 
results, and the exercises of religion were performed 
with monastic regularity. He landed at Provence, 
and from thence proceeded to Paris, where he arrived 
on the fifth of September, His first act was to pro- 
ceed to the church of St. Denis, and there return 
thanks to Cod for his safe voyage, and he made 
magnificent presents to the church in token of his 
pious gratitude. 



SECOND CRUSADE OF ST. LOUIS. 393 

SECOND CRUSADE OF ST. LOUIS — HIS DEATH. 
A. D. 1270. 

St. Louis, on his return from Palestine, did not 
resign the Cross, as he meditated a second expedi- 
tion for the same object; he was confirmed in this 
intention by the news he received from that country. 
After his departure from the East, the infidels had 
retaken several of the places he had fortified, and 
perpetrated inhuman cruelties upon the Christians 
who refused to renounce Christianity and embrace 
Mahometanism. When he had regulated the affairs 
of his kingdom, Louis announced his determination 
to go to their assistance, and asked the lords and 
princes of his dominions to enlist with him in the 
sacred cause. His appeals and example made the 
deepest impression on the people, and he soon found 
himself at the head of a powerful army. 

He embarked in the month of July, 1270, and 
directed his course toward Tunis. The king of this 
country had given him cause to think that he would 
embrace the Christian religion, if it were not for 
fear of the revolt of his subjects. This conversion, 
which Louis ardently desired, would greatly facili- 
tate the recovery of the Holy Land. " Oh," he ex- 
claimed sometimes, " if I could have the consolation 
of standing god-father to a Mahometan prince." 
But this sweet hope speedily vanished, for as soon 
as the Crusaders landed in Africa, the king of Tunis 
arrested all the Christians who were in that city, 
and threatened to have them beheaded if the French 
army approached the place. As the city of Tunis 



394 HISTORY OF THE CHURCH. 

was very strongly fortified, and defended by a nu- 
merous garrison, Louis did not consider it prudent 
to make any advance until the re-enforcements he 
expected should arrive, and he contented himself 
with protecting his army from the assaults of the 
enemy by surrounding his camp with ditches and 
palisades. But soon malignant fevers and other dis- 
eases, occasioned by the excessive heat of the climate 
and the bad water, spread among the soldiers with 
such violence that nearly half the army perished. 
The saintly king was himself attacked, and foresaw 
from the first day of his illness that it would termi- 
nate fatally. The king never appeared more truly 
grand than at this critical time; notwithstanding 
the excruciating pains he suffered, he neglected none 
of the duties of royalty; he issued his commands 
with the same accuracy as when in perfect health, 
and more solicitous for the good of others than for 
his own relief, spared no pains for the solace and 
comfort of the sick. He was finally obliged to yield 
to the violence of the disease, and retired to his bed. 
Philip, his eldest son, remained continually beside 
his royal father; and St. Louis, who loved him 
fondly, and intended him for his successor, col- 
lected his failing energies to give him admirable 
instructions, which are still extant, and commence 
thus : " My son, the first thing I enjoin you is, to 
love God with your whole heart, and be ready to 
suffer every thing rather than commit a mortal sin." 
This counsel had been inculcated into his own 
infant mind by his virtuous mother, and he had 
made it his own rule of life. St. Louis then asked 



VIRTUES OF ST. THOMAS. 395 

for the sacraments, and received the last rites of the 
Church with a pious fervor which drew tears from the 
eyes of all the assistants. When his last moments 
approached, he had himself placed on a bed covered 
with ashes, where, with his arms crossed on his 
breast and his eyes raised to heaven, he expired, 
while distinctly pronouncing these words of the 
psalmist : " Lord, I will enter into Thy house, I will 
adore Thee in Thy holy temple, and I will glorify 
Thy name!" Thus died this most saintly king, 
whose virtues we cannot admire without blessing the 
religion which produced them. 

VIRTUES OF ST. THOMAS OF ACQUIN. 

St. Louis testified much esteem and affection for 
the Keligious of the two new orders established by 
St. Dominic and St. Francis. He admired their zeal 
for the salvation of souls, their profound humility, 
their penitential and austere lives, and their entire 
self-abnegation. He said if he could divide himself 
into two parts, he would give one to the children of 
St. Francis and the other to the followers of St. 
Dominic. St. Thomas of Acquin, descended from a 
noble family in the kingdom of Naples, was at that 
period the ornament and glory of this last order. 
He received an education in accordance with his 
birth and the position he was to occupy in life; his 
parents sent him to the most celebrated schools in 
Italy — first to Monte-Cassino, and afterward to 
Naples, where there was a flourishing university. 

The youthful Thomas soon manifested a great 



396 HISTORY OF THE CHURCH. 

talent for the sciences, and developed the most 
admirable traits of character. Several conversations 
which he had with a Dominican monk, who was 
filled with the spirit of God, inspired him with an 
ardent desire to enter this Order, and he received 
the habit at seventeen years of age. On his family 
being informed of this step, they used every means 
to change his resolution, but without effect. They 
even went so far as to seize him, imprison and 
cruelly ill treat him, but nothing could shake his 
determination. Finally they employed an artifice 
which hell alone could have suggested. A profligate 
woman was introduced into his chamber, but the 
holy Thomas, terrified at the danger which menaced 
his innocence, appealed for succor to the God of 
purity, and, snatching a flaming brand, indignantly 
drove this infamous creature from his room. After 
returning thanks to God for this victory, he conse- 
crated himself anew to His service, and entreated our 
divine Lord, with tearful eyes and an humble heart, 
for grace to avoid the slightest sin against this beauti- 
ful virtue of which the devil had sought to deprive him. 
His prayer was heard, and as a reward for his fidelity 
he received the precious gift of perfect chastity. 

God now restored him to liberty, and he was 
allowed to follow his vocation without further obsta- 
cles. His superiors sent him to Cologne, to study 
theology with Albert the Great ; under the guidance 
of this able master he made great progress in this 
branch, but his humility concealed his talents ; and 
he seldom spoke for fear of becoming vain and proud. 
This silence passed for stupidity, and he was called, 



VIRTUES OF ST. BOXA VENTURA. 397 

through derision, " The dumb ox." But his master, 
who knew him better, was of an opposite opinion, 
and said to the scoffers, that the learned bellowings 
of this ox would one day resound over the whole 
world, and his prediction was subsequently verified. 
After finishing his career and receiving the degree 
of Doctor, Thomas taught in Paris with great suc- 
cess. He composed a number of excellent w T orks, 
which soon attained for him a high reputation abroad. 
The holy Doctor attributed his learning less to study 
than to prayer. He always invoked the Holy Ghost 
before writing, and became more fervent in his sup- 
plications, when engaged in a difficult passage. Pope 
Clement IV offered him the archbishopric of Naples, 
but the humble Doctor refused this dignity. The 
Pontiff yielded to his entreaties on this point, 
but ordered him to repair to the council assembled 
at Lyons. Thomas obeyed, and, although suffering 
with fever, departed for Lyons, but, as his indisposi- 
tion increased, he was obliged to stop on the road 5 
and expired in the diocese of Terracine, at the Abbey 
of Fosse-Xeuve. 



VIRTUES OF ST. BONAVENTURA. 

St. Bonaventura reflected as much honor on the 
order of St. Francis, as St. Thomas of Acquin con- 
ferred on that of St. Dominic. He was born in Tus- 
cany, of parents remarkable for their piety. The 
name of Bonaventura was bestowed on him by St. 
Francis, who foresaw the graces which divine mercy 
would lavish on this child of benediction, in his after 
34 



398 HISTORY OF THE CHURCH. 

life. This chosen soul, when only four years of age, 
was attacked by a dangerous illness ; his disconsolate 
mother went to St. Francis and asked his interces- 
sion in her son's behalf. St. Francis prayed for him, 
and obtained his recovery. When Bonaventura was 
told of this signal favor he had received from God, 
he testified the most fervent gratitude, and at the 
age of twenty he entered the order of the Friars 
Minors, in accordance with the vow he had made his 
mother. He was shortly afterward sent to Paris to 
complete his studies under the celebrated Alexander 
of Hales, who was one of the most learned Religious 
of the order. 

Bonaventura made rapid progress, and was ad- 
mitted to the degree of Doctor at the same time as 
St. Thomas, to whom he was devotedly attached. 
These two holy Doctors frequently visited each other, 
and entertained the highest mutual esteem. One 
day St. Thomas, finding his friend occupied in 
writing the life of St. Francis, did not wish to 
interrupt his work; " Let one saint work for another," 
said he, " it would be unkind to deter you from so 
laudable a task." At the end of seven years of 
profession, he was chosen to fill the chair of Theology 
in the place of Alexander of Hales, and he acquitted 
himself of the responsible duties of this high office 
with great ability. When teaching this sublime 
science, he endeavored less to form learned men 
than to produce perfect Christians, and, while incul- 
cating the dogmas of faith, showed, by his example, 
the practical effects of religion. He was only thirty- 
five years of age when he was placed, against his 



VIRTUES OF ST. BOXAYEXTURA. 399 

will, at the head of his order, which he governed in 
the capacity of General, with great prudence and 
wisdom. 

Pope Gregory X, who admired his virtues and 
talents, wished to elevate him to the dignity of 
cardinal. The holy Doctor, suspecting this design, 
hastened to prevent its execution by leaving Italy 
privately ; hut a command of the sovereign Pontiff 
obliged him promptly to return. He Avas in a con- 
vent of his order when two papal nuncios were 
announced, who found him engaged in one of the 
most menial employments of the community. At 
this sight they testified some surprise, but the Saint 
was not at all embarrassed, continuing in their 
presence the work he had commenced; and when 
he had finished he received the new dignity with 
great reluctance, not disguising the pain he felt at 
being forced to relinquish the peaceful life of the 
cloister for the responsible duties imposed on him. 

A short time afterward the Pope consecrated him 
bishop of Albano, and commanded him to prepare 
himself for the discussion of whatever subjects 
would be brought up at the general council of Lyons. 
St. Bonaventura attended this council and preached 
at the second and third sessions, but he then fell 
into a swoon from which he never recovered. He 
has left a great number of works which breathe the 
tenderest piety, and he was especially regarded 
among the Doctors of his time as the most excellent 
guide of a spiritual life. 



400 HISTOKY OF THE CHURCH. 

FIRST RE-UNION OF THE GREEKS— SECOND 
COUNCIL OF LYONS. 

A. D. 1274. 

The principal object of the council of Lyons 
was the reconciliation of the Greek to the Eoman 
Church, from which they had long been separated. 
The assembly opened on the twenty-seventh of May, 
1274, and remained in session until the seventeenth 
of July. The council was largely attended, five 
hundred bishops and seventy abbots being present. 
James, king of Arragon, was there in person ; sev- 
eral princes and ambassadors from other countries 
also assisted at this solemn council. Michael Pale- 
ologus, Emperor of Constantinople, was very desirous 
for this re-union for political reasons, as he dreaded 
an attack from the Latin princes, After having 
deposed Baldwin III from the throne, he, in order 
to avert the storm which threatened him, wrote to 
the Pope, and promised to use all his authority in 
suppressing the schism in the Church. This pro- 
posal was received with much joy by the sovereign 
Pontiff, as the Greeks themselves consented to a rec- 
onciliation, which heretofore had been vainly urged, 
and the present occasion seemed very favorable to 
the execution of this great design. 

Michael, who had solicited Gregory X to convene 
this council, did not fail to send ambassadors to it, 
namely, Germanus, the patriarch of Constantinople, 
Theophanes, archbishop of Nice, and George, the 
grand treasurer of the empire. These deputies were 
intrusted with a letter to the Pope, in which he was 



BE-rariON OF THE GREEKS. 401 

called the head of the Church, the sovereign Pontiff, 
the common Father of all Christians. They also 
carried another, written in the name of thirty-five 
archbishops, and their suffragans. In this letter, 
the prelates expressed their gratification and concur- 
rence in the re- union with the Eoman Church. On 
the arrival of these ambassadors, all the Fathers of 
the council went to meet them, and conducted them 
to the palace of the Pope, who received them most 
cordially, and gave them the kiss of peace, with every 
sign of a truly paternal affection. The prelates, on 
their side, paid the sovereign Pontiff all the respect 
due the vicar of Jesus Christ, and head of the uni- 
versal Church ; declaring that they came in the 
name of the Emperor, and the Eastern bishops, to 
render obedience to the Eoman Church, and to pro- 
fess one and the same faith. This avowal excited 
the liveliest joy in every Catholic heart. 

On the feast of St, Peter, the Pope celebrated mass 
in the Cathedral of Lyons, in presence of the whole 
council. After the Creed had been chanted, the 
Patriarch Gerrnanus, and the other Greeks, repeated 
it in their own language in order to show the simi- 
larity of their belief. They attended the fourth ses- 
sion, and were placed on the right hand of the Pope, 
next to the cardinals, and read aloud the letters of 
which they were the bearers. Then the grand treas- 
urer, in the name of his whole country, abjured the 
schism, accepted the profession of faith of the Roman 
Church, and acknowledged the primacy of the Holy 
See. Pope Gregory, after expressing, in a short 
discourse, the joy of the Church, who tenderly wel- 



402 HISTORY OF THE CHURCH. 

corned her children back to her fold, intoned the Te 
Deum, and all the assistants, uniting their voices, 
returned a solemn thanksgiving to Almighty God. 
Every thing seemed to promise a lasting reunion, 
but it was only maintained during the life of the 
Emperor Michael, as his son who succeeded him 
revived the schism. 

WESTERN SCHISM — COUNCIL OF CONSTANCE. 
A. D. 1378. 

A still more scandalous schism afflicted the Church, 
shortly after the suppression of that of the Greeks. 
Pope Clement V, who was a Frenchman, fixed his resi- 
dence at Avignon, and his successors also continued 
to live in that city. Italy suffered greatly from the 
absence of the Popes, and Rome especially was dis- 
turbed by different factions. The return of the Pope 
was ardently desired and earnestly solicited by the 
inhabitants. Gregory XI yielded to their entreaties 
and left Avignon. He was received in Rome witli 
the acclamations of the people and the liveliest ex- 
pressions of public joy. After the death of Gregory 
XI, the people, fearing that the new Pope, who was 
also a Frenchman, would return to Avignon, gath- 
ered around the place where the cardinals were 
assembled, and cried out, " We will have a Roman 
Pope !" and declared if the cardinals elected a for- 
eigner, they would make their heads as red as their 
hats. The cardinals, intimidated by these menaces, 
hastily named the archbishop of Bari, who took the 
name of Urban VI. This Pontiff, who was of a hard 



council of coxsta:n t ce. 403 

and inflexible character, soon alienated, by his impru- 
dent conduct, those who had supported him. Dis- 
satisfied with their choice, the majority of the cardi- 
nals left Koine, declared their election null, as it 
was forced from them by violence, and elected an- 
other Pope under the title of Clement VII. 

This unhappy occurrence threw the Church into a 
dreadful state of confusion, as the Christian world 
was divided between the Popes. Clement was recog- 
nized in France, Spain, Scotland and Sicily. Urban 
was acknowledged in England, Hungary, Bohemia 
and a part of Germany. They both sustained this 
spiritual war, and, by their violent conduct, increased 
the schism, and caused all the subsequent evils. The 
death of Urban did not restore peace, and the car- 
dinals who had adhered to him appointed his suc- 
cessor. The opposite party also elected their own 
Pontiff, and these disgraceful scenes were repeated 
several times. Finally, the cardinals, sorely grieved 
at this unfortunate division, agreed to assemble in 
council at Pisa, and, in order to restore peace, de- 
posed the two Popes, and unanimously named Alex- 
ander V as the head of the Church. 

Notwithstanding all their efforts, the schism con- 
tinued and the evils increased. The obstinacy of the 
Popes, the jealousy of the conflicting parties, and the 
clashing interests of the crowned heads, seemed to 
threaten an interminable continuance of the schism. 
But God has promised His Church that He will not 
forsake her in time of extreme peril. He overcame 
all the obstacles which human passion opposed to the 
re-establishment of unity, and peace was once more 



404 HISTORY OF THE CHURCH. 

proclaimed at the general council of Constance, held in 
1414. All the aspirants to the papacy either abdicated, 
or were deposed by the authority of the council, which 
elected Martin V to the chair of St. Peter, and he was 
recognized as the legitimate and only Pontiff. 

Although some were divided as to the rights of the 
competitors, still they all were not less attached to 
the Apostolic See, and this schism, lamentable as it 
was in itself, was not as injurious to the Church as 
other scandals. The following is the opinion of St. 
Antoninus, archbishop of Florence, who wrote about 
the middle of the fifteenth century : " It is possible 
for one to have belonged to either party in good faith 
and with a safe conscience, for, although it is neces- 
sary to believe that there is but one visible head of 
the Church, if it should nevertheless happen that 
two sovereign Pontiffs are elected at the same time, 
it is not obligatory to accept either as the legitimate 
Pope; but only to acknowledge as the true Pope 
the one who has been canonically elected ; and the 
people are not expected to determine which is the 
Pope, but can follow the opinion and guidance of 
their pastors." The great design of God, which is 
the sanctifi cation of His elect, was accomplished even 
in the midst of those scandals, and holy souls were 
found numbered in the ranks of both parties. 

CONDEMNATION OF WICKLIFF AND JOHN HUSS. 

Besides the extirpation of the schism, the council 
of Constance was assembled for the condemnation of 
heresies which were spread through Germany in con- 



WICKLIFF ASTD JOH^T HUSS. 405 

sequence of this unhappy schism. Wickliff, a Doctor 
of the University of Oxford, was the principal author 
of these errors. He had commenced by advancing 
some singular opinions which were condemned by 
Pope Urban V and the English bishops. In revenge, 
this heretic attacked the whole priesthood. He taught 
that the Pope is not the head of the Church, that 
bishops have no pre-eminence over priests ; that the 
ecclesiastical power was lost by the commission of 
mortal sin, and that confession was not necessary, 
but that contrition was sufficient. These errors did 
not nourish in England from whence they sprung, 
and after Wickliff s death, this sect gradually dis- 
appeared ; but he had left writings infected with the 
poison of heresy. 

These works were carried to Prague by a Bohemian 
gentleman who had studied at Oxford, and who gave 
them to John Huss, rector of the University of 
Prague, who adopted the pernicious doctrines con- 
tained in these works, and proclaimed them in his 
sermons with great vehemence, with the addition of 
new errors, among others, the necessity of commun- 
icating under two species. He attracted a great 
number of followers, the most ardent of whom was 
Jerome of Prague, and this sect spread rapidly 
through Bohemia. The archbishops and Pope John 
XXIII used every means to arrest the progress of 
error and to reclaim the heretic to truth and obedi- 
ence ; but their efforts were of no avail, and John 
Huss continued to promulgate his doctrine in the 
cities and villages, followed by an immense crowd of 
people who eagerly listened to his discourse. 



406 HISTORY OF THE CHURCH. 

Affairs were at this crisis when the council of 
Constance was convened, before which John Huss 
appeared in person to defend his doctrine. Previous 
to his departure from Prague, he caused placards to 
be placed on the doors of the churches, saying that 
he consented to be tried, and to suffer the punish- 
ment inflicted on heretics if he could be convicted 
of an error against the faith. After this proclama- 
tion, the Emperor Sigismund had promised him his 
protection, not to guard him against the sentence to 
which he exposed himself, but to secure him a safe 
journey and facilitate his justification, if he had been 
calumniated. Huss had scarcely arrived at Con- 
stance, when he began to inculcate his false creed, 
without waiting for the judgment of the council 
concerning him and his doctrine. It was thought 
necessary to arrest him, and the council named two 
commissioners to examine his writings. They found 
a number of errors which they vainly besought 
him to retract. Huss appeared before the session, 
held on the fifth of June. A great many passages 
in his writings, tainted with the errors of Wickliff, 
were rejected. After allowing him to explain every 
objectionable clause, he was exhorted to submit to 
the judgment of the council, and presented with a 
formula in which he renounced his errors. This 
formula he obstinately refused to sign. 

The council, unwilling to resort to extreme meas- 
sure, convened several times, endeavoring in vain 
to induce him to retract his heresy. They com- 
menced by condemning his books to the flames, 
thinking thus to intimidate him ; but he persevered 



COUNCIL OF FLORENCE. 407 

in his obstinacy. Then this headstrong heretic was 
solemnly suspended from holy orders and delivered 
to the civil authorities of Constance, who, in accord- 
ance with the imperial laws, condemned him to be 
burned. Jerome, his disciple, as obstinate as his 
master, suffered the same fate. The council did not 
demand his execution, but left him in the hands 
of the sovereign, who, for the good of the empire, 
can punish those who disturb the public tranquillity 
by promulgating false doctrines. 



A NEW INDUCEMENT FOR THE RE-UNION OF 
THE GREEKS. COUNCIL OF FLORENCE. 

A. D. 1437. 

When the Greek Church fell into a state of schism, 
the sovereign Pontiffs had offered several induce- 
ments for the re-establishment of unity, but with- 
out success. Finally, in the year 1437, the Greek 
Emperor, John Paleologus, and the Pope Eugenius 
IV, having resumed negotiations, agreed to assemble 
in the West a general council, composed of Greek 
and Latin bishops. In virtue of this agreement, 
the council was opened by the Pope himself, at 
Ferrara, in Italy. The Emperor and the patriarch 
of Constantinople repaired thither, accompanied by 
twenty Eastern archbishops and a great number of 
other ecclesiastics of distinguished merit and culti- 
vated minds. The patriarchs of Alexandria, Antioch 
and Jerusalem also took their departure for the West. 

It being found very inconvenient to continue the 
council at Ferrara, it was, with the consent of the 



408 HISTORY OF THE CHURCH. 

Greeks, themselves, transferred to Florence. After 
all objections had been satisfactorily settled, the 
Emperor, patriarchs and bishops presented a pro- 
fession of faith in conformity with the belief of the 
Roman Church, in which they especially acknowl- 
edged that the Holy Ghost proceeds from the Father 
and the Son, and that the Pope is the head of the 
universal church. The reconciliation was then con- 
firmed on both sides ; a decree was issued, in which 
was inserted all the points formerly contested by the 
Greeks ; and this document was signed by the Pope, 
the patriarchs and the other Greek prelates, with the 
exception of the bishop of Ephesus, who positively 
refused to add his signature. Thus ended this great 
council, whose successful termination spread univer- 
sal joy throughout the Catholic Church, but which, 
unfortunately, was not of long duration. 

When the Emperor and Greek prelates returned 
to Constantinople, they found the clergy and people 
strongly prejudiced against the re-union. These 
schismatics loaded with insults those who had signed 
the decree, and eulogized Mark of Ephesus, for hav- 
ing been the only one who had the courage to refuse 
his consent. Those who had assisted at the council 
of Florence, intimidated by the invectives of the citi- 
zens, retracted what they had done, and the schism 
was thus again revived in Constantinople. 

Some years afterward Pope Nicholas V, a Pontiff 
of great piety, reflecting on the inutility of the efforts 
which had been tried for the conversion of the Greeks, 
wrote them a letter, in which, after speaking of the 
preparation which the Turks were making against 



CAPTURE OF COKSTAJsTIXOPLE. 409 

them, he exhorted them to abjure their past obsti- 
nacy : " The Greeks," said he, " for a long time have 
abused the patience of God by persisting in their 
schism. According to the parable of the Gospel, God 
waits to see if the fig tree, after being cultivated with 
so.much care, will finally bring forth fruit ; but if 
in the space of three years, which God still grants it, 
it bears none, the tree will be cut down at the root, 
and the Greeks will be punished by the ministers of 
divine justice, whom God will send to execute the 
sentence he has already pronounced in Heaven." 
The literal accomplishment of the prediction soon 
followed. 

CAPTURE OF CONSTANTINOPLE BY MAHOMET II. 
A. D. 1453. 

Mahomet, the Turkish Sultan, having determined 
to obtain possession of Constantinople, the capital 
of the Eastern empire, laid siege to that city in 1453, 
with an army of three hundred thousand men, and 
one hundred galleys, without counting a great num- 
ber of smaller vessels. It was of course necessary 
for the Greeks to have an equal force to oppose him. 
The garrison of the city consisted only of five thou- 
sand Greeks and two thousand foreigners, which the 
Emperor Constantine Paleologus placed under the 
command of Giustiniani, a Genoese officer of great 
experience. 

The Emperor neglected nothing which could 
strengthen the fortifications of Constantinople, 
before the arrival of the Turks. As the city was 
35 



410 HISTORY OF THE CHURCH 

surrounded by a double wall, Mahomet prepared four- 
teen batteries of artillery, among which there were 
several cannon of enormous size, which hurled 
masses of rock weighing two hundred pounds. 
These terrible machines fired, day and night, upon 
the city, with such success, that large breaches were 
made in the walls. In this critical situation, the 
besieged opposed a vigorous resistance, by repairing 
the damages as rapidly as possible, and in making 
successful sallies, in which they killed a great number 
of Turks and burned their works. 

The disheartened Turks now clamored loudly for 
the abandonment of the enterprise, but, Mahomet 
having promised them the booty of the city, they 
resolved upon a general attack. Preparations being 
completed, Mahomet attacked the city by sea and by 
land. The Greeks made a courageous defense and 
performed prodigies of valor, but Giustiniani, having 
been wounded, was compelled to abandon his post; 
this fact so discouraged the Greeks that they began to 
waver in their defense. The Turks instantly rushed 
through the breach, pursued the cowards, and put 
the greater part of them to the sword. The Emperor, 
who was stationed near the breach, offered the most 
determined resistance, but he was hurried on by the 
fugitives and perished with them. After the death 
of the Emperor, the Turks met with no opposition, 
and took complete possession of the city, where 
nothing escaped the vengeance of the conqueror. 
A horrible carnage ensued, and the city was plun- 
dered for three hours, during which the most terrible 
acts of violence were committed. 



ORDER OF MINIMS. 411 

Thus fell the empire of Constantinople, after an 
existence of eleven hundred and twenty-three years, 
counting from the time it had been made the seat of 
government by Constantine the Great in 350, A. D. 
Its destruction was a visible punishment of its adher- 
ence to schism. God had waited patiently for the 
schismatics, and they had not profited by the time 
which had been granted them to return to their alle- 
giance ; they had turned a deaf ear to the exhortations 
which had been addressed to them, and thus became 
victims of the divine wrath. They refused to recog- 
nize the authority of the Vicegerent of St. Peter, 
and fell under the yoke of the infidel, from whom 
they could expect nothing but oppression and slavery. 
Every kingdom opposed to the authority of Jesus 
Christ is threatened with the malediction of God, 
and is in danger of complete annihilation. 

ESTABLISHMENT OF THE ORDER OF MINIMS. 
A. D. 1507. 

The Church, in her deep grief at the entire destruc- 
tion of the Eastern empire, was a little consoled by 
the moderation of the conqueror, who tolerated the 
Christian religion in the country of which he had 
become master, and he even appointed a patriarch to 
the see of Constantinople when he heard that it was 
vacant. The church found another source of con- 
solation in the extraordinary holiness of St. Francis, 
of Paula, whom God raised up to found a new re- 
ligious order, consecrated especially to penance and 
humility. This holy man was born in the little town 



412 HISTORY OF THE CHURCH. 

of Paula, in Italy, from which he took his name. 
His virtuous parents inspired him at an early age 
with a taste for piety, less by their precepts than by 
their example. The youthful Francis felt himself 
called to a life of austerity and mortification, which 
he practiced from his childhood. He never ate meat, 
fish nor eggs, nor drank milk, a rule he rigorously 
observed during his whole life. 

Having a great desire for solitude, he retired to a 
cave on the sea shore, where he enjoyed uninterrupted 
communion with his Maker. He slept on the bare 
rock, and his food consisted of the herbs which grew 
around his cave. Under his poor outer garment he 
wore a hair shirt. The reputation of such rare vir- 
tue in so young a man attracted several persons, who 
begged permission to join him in his retreat, and 
that he would teach them how to serve God. They 
built cells and an oratory near his grotto. This was 
the cradle of the order which he founded a short 
time afterward, and the daily increase of his com- 
munity decided him to construct a monastery and a 
church on the site of their present habitations, a 
project which he put in execution with the assist- 
ance and contributions of the neighboring inhabit- 
ants. The rule he imposed on his disciples was to 
observe a perpetual Lent ; and, in .order to teach them 
that penance was of no avail without humility, he 
desired them to make a particular profession of this 
virtue, and to assume the title of Minims ; that is to 
say, the least of all Keligious. This order was ap- 
proved of by Sixtus IV in 1474 

Louis IX heard of the extraordinary virtue of 



ORDER OF MINIMS. 413 

Francis of Paula, and, in the hope of obtaining 
through his prayers a cure from a sickness with 
which he had been attacked, he invited the holy 
man to visit him. The Pope commanded Francis to 
comply with the request of the king. The saint 
obeyed, and was received with the greatest venera- 
tion and respect at court. Louis threw himself at 
his feet, and entreated him to obtain from God the 
restoration of his health. Francis endeavored to instil 
in him a more Christian sentiment, and exhorted the 
king to submit to the divine will, and offer his life 
as a sacrifice to the throne of grace. Francis won 
the admiration of the whole court by his perfect 
detachment from all earthly vanities, and by his 
wise discourses, which, from a man without learning 
or education, could only be inspired by the Holy 
Ghost. He was always spoken of as the holy man, 
the man of God. 

The successor of Louis IX loaded him with favors, 
and he had the consolation of seeing his order extend 
not only through Italy and France, but also in Spain 
and Germany. He was taken ill at the convent of 
Plessis-les-Tours on Palm Sunday; he went to church 
on Holy Thursday, when he received holy commun- 
ion with the most fervent sentiments of piety, bare- 
footed, with a rope round his waist, and bathed in 
tears. He died the following day, after having ex- 
horted his Eeligious to a faithful observance of their 
rule, and to fraternal charity. 



3.V 



414 HISTORY OF THE CHURCH. 

THE HERESY OF LUTHER. 
A. D. 1517. 

God did not fail to console His Church and bestow 
proofs of His divine protection, in order to strengthen 
her under the different trials which continually 
assailed her. The storm excited by Luther, at the 
beginning of the sixteenth century, was the most 
violent and disastrous which the Church endured 
since the heresy of Arius. This heretic, who was 
born in Saxony, belonged to the order of the Hermits 
of St. Augustine, and was a Doctor of the university 
of Wurtemberg. 

Of a quarrelsome, imperious disposition, and full 
of presumption, he was much incensed at the indul- 
gences granted by Leo X, because their publication 
was intrusted to the Dominicans, and not to his 
order. He commenced by denouncing the abuse 
of indulgences, and afterward the indulgences them- 
selves. He then attacked the doctrine of the Church 
concerning original sin, justification, and the sacra- 
ments. These impious opinions being condemned 
by a papal bull, Luther furiously assailed the 
primacy of the See of Home, and losing all self- 
control, he passed from error to error, from one 
excess to another, even reviving the heresies of the 
Albigenses, of Wickliff and of John Huss. He 
wrote against purgatory, freedom of will, the merit 
of good works, etc. Such was the commencement 
of his unhappy apostacy from the true faith, which 
he qualifies by the title of the Reformation. 

As it was necessary to procure assistance to sustain 



THE HERESY OF LUTHER. 415 

so bold an undertaking, Luther exhorted the Ger- 
man princes to seize the ecclesiastical possessions, 
the only method by which to give them influence. 
The hope of securing such spoils, induced many of 
the most powerful princes to join his party. Fred- 
erick, the Elector of Saxony, and Philip, the Land- 
grave of Hesse, publicly declared themselves his 
protectors. Luther won over this last prince by a 
still more shameful inducement : Philip desired to 
contract another marriage, although his wife was 
still living, and he wished to obtain the acquiescence 
of the new reformer. He accordingly applied to 
Luther, who, having assembled the Doctors of the 
new reformation at Wurtemberg, gave the Landgrave, 
contrary to the express commands of Jesus Christ, 
permission to have two wives at the same time. 

In order to attract more followers, he attacked 
the law of celibacy, concerning priests and Religious, 
and himself set the example of its infringement by 
espousing (priest and monk though he was), a young 
Religious whom he had enticed from her convent 
to instruct in the new creed, and thus accomplished 
her ruin. Such lessons, sustained by such examples, 
soon obtained a ready entrance into the minds of 
the people, and a sect so favorable to the corrupt 
inclinations of the human heart augmented daily. 
From upper Saxony, it spread into the northern 
provinces, the duchies of Brunswick, Mecklenberg, 
Pomerania and Prussia, where the grand master of 
the Teutonic order became a Lutheran. 

Luther now finding himself at the head of a formid- 
able party, threw off all disguise and openlv vented his 



416 HISTORY OF THE CHURCH. 

anger against the Pope and other distinguished per- 
sonages, upon whom he lavished the grossest insults 
that the wildest frenzy could suggest to a maniac. 
The vulgar jests, scandalous levity, and vile language 
which sully his writings, can only be read with dis- 
gust and indignation ; it is therefore difficult to imag- 
ine how this person attracted so many princes, and 
even kingdoms, to join his party. Cupidity and a 
love of pleasure — two powerful means employed — 
must have had great influence over the minds of 
men to have so completely blinded them, and to have 
so rapidly spread a heresy, contrary to reason and 
judgment. 

CALVIN ADDS TO THE ERRORS OF LUTHER. 
A. D. 1536. 

When Luther set the example of making innova- 
tions on the ancient faith, a number of pretended 
reformers sprung up, who, while adopting some of 
his errors, added others of their own. Calvin, who 
is regarded as a second leader of the Protestants, 
was born at Noyon. After being educated at Paris, 
he went to Orleans and Bourges, in order to study 
law in their celebrated schools. His master, in this 
last city, was a man of ability and learning, but 
imbued with the heresy of Luther. Under his 
guidance, Calvin imbibed a taste for novelty, and 
took no pains to disguise his sentiments. 

France was then striving to repel the contagion 
which began to insinuate itself within its limits. 
The King, Francis I, vigorously opposed the Luther- 



CALVIK. 417 

ans. Fearful, therefore, of being arrested, Calvin 
retired to Basle, and there published his book of 
Christian Instruction, which is an abridgment of his 
whole doctrine. With the exception of the article 
concerning the Eucharist, they did not differ much 
from the opinions of Luther, but rather adopted 
some of his ideas. He taught that free will had been 
entirely destroyed by sin ; that God has created the 
greater part of mankind for eternal damnation, not 
on account of their crimes, but because such was His 
pleasure ; he rejected the doctrine of the invocation 
of the saints, purgatory and indulgences, and desired 
neither Pope, bishops, priests, festivals, external 
worship, nor any of those ceremonials of religion 
which are of such great assistance in elevating the 
soul to the adoration of the Supreme Being. 

Notwithstanding the wish of Luther to deny the 
real presence of the body and blood of Jesus Christ 
in the Eucharist, he remained so firm in his belief, 
that he never was able to reject this dogma. Calvin, 
more presumptuous, dared to attack this great mys- 
tery. Impressed, however, with the force of these 
words : " This is my body, this is my blood," and 
restrained by the ancient and universal belief in this 
dogma, he showed a strange embarrassment in his 
mode of expression, and seems ashamed of his own 
doctrine; thus rendering an unwilling homage to 
the truth he was opposing. This sectarian adopted 
a different course in extending his pernicious creed ; 
he established himself in Geneva, which city had 
sometime previous deposed its Catholic bishop, and 
embraced Lutheranism. Calvin there assumed the 



418 HISTOBY OF THE CHUKCH. 

office of a preacher and professor of theology, and 
having acquired great influence, this city became the 
center of his sect, and it was from thence he fanned 
the flame of discord in France and other parts of 
Europe. 

His power was absolute in Geneva, and no one 
dared resist him without incurring severe punish- 
ment. He would not allow the slightest difference 
of opinion ; and, to show the inconsistency of re- 
formers, this man, who taught that it was not neces- 
sary to listen to or obey the Church of God, exacted 
a blind submission to all the opinions he was pleased 
to advance. He ordered Doctor Michael Servetus to 
be burned at Geneva for having promulgated several 
erroneous ideas respecting the Holy Trinity; and, 
nevertheless, furiously exclaimed against the just 
severity that was exercised in France against heretics. 
When he could find no other mode of wreaking his 
vengeance, his fiery temper was vented on all occa- 
sions in a manner disgraceful, not only to a would- 
be reformer, but to a well-bred man, and he bestowed 
on his adversaries such epithets as sinner, beast, ass, 
madman. Singular expressions to emanate from 
the lips of a man calling himself an Apostle ! If we 
compare this shameful language with the words of 
St. Paul, we can judge, by the striking contrast, of 
the difference existing between those sent by God as 
Apostles, and those who are but the corrupt instru- 
ments of the demon of heresy and impiety. 



VIOLENCE OF THE PROTESTANTS. 419 

VIOLENCE OF THE PROTESTANTS. 

Heresy is the inveterate enemy of all subordina- 
tion. The Arians had caused great trouble in the 
Church, and practiced the most horrible acts of Tio- 
lence. The same course was pursued by the Prot- 
estants, who showed no more respect for the power of 
princes, than for the spiritual authority of the Pope. 
" If I am allowed,'' said Luther, in speaking to his 
sovereign, "through love of Christian liberty, not 
only to despise, but to trample under foot the decrees 
of the Pope, and the canons of the council, do you 
suppose I have sufficient respect for your commands 
to regard them as binding ?" " The Gospel," said he 
on another occasion, "has always caused disturb- 
ances; blood must be shed in order to establish it." 
What horrible scenes has this seditious doctrine 
occasioned throughout Europe ! 

In Germany the Lutherans assembled, armed them- 
selves, devastated the provinces of Suabia, Franconia 
and Alsace ; they pillaged and burned the churches, 
destroyed the monasteries and castles, and mas- 
sacred the priests and Keligious. They soon raised 
an army of seventy thousand men, and the Emperor 
Charles V had great difficulty in subduing them. 
What torrents of blood did not the Calvinists shed in 
France ! This kingdom, during the space of three 
reigns, was distracted by continued factions, civil 
wars and sanguinary battles. We cannot read the 
history of the pretended reformation without shud- 
dering at the recital of the dreadful excesses per- 
petrated or instigated by these fanatics ; twenty 



420 HISTORY OF THE CHURCH. 

thousand churches were destroyed during these wars. 
In the single province of Dauphiny they murdered 
fifty-six priests, and one hundred and ten monks, 
and burned nine hundred cities and villages. Their 
fury was directed even against the dead, and they 
went so far as to profane with their sacrilegious 
hands the precious relics of the martyrs and confes- 
sors of Jesus Christ ; desecrating the holy remains 
of the saints by consigning their bodies to the flames, 
and then scattering their ashes to the winds. We 
will only cite two examples of this inhuman conduct. 

In 1562, they broke open the shrine of St. Francis 
of Paula, at Plessis-les Tours, and finding the body in 
a state of entire preservation, dragged it through the 
streets, and burned it in a fire kindled with the wood 
of a large cross. In the same year, they violated the 
shrine of St. Bonaventura, at Lyons, despoiled it of 
all its ornaments, burnt the relics of the saint, and 
cast the ashes into the river Sadne. If the maxims 
of the pretended reformers authorize such enormi- 
ties, can their Gospel be the G-ospel of Jesus Christ ? 
When our Lord sent His Apostles to convert the 
world, He said to them: "Behold, I send you as 
sheep in the midst of wolves ; you must oppose to 
their cruelty only patience and gentleness." 

Blood was undoubtedly shed in establishing the 
Gospel, but it was only the blood of the lambs shed 
by the wolves of paganism. The apostles taught 
patience and submission to legitimate sovereigns, a 
doctrine to which the faithful have always strictly 
adhered. St. Justin, in his apology, says: "Our 
hopes are not founded on this present world, and 



THE PROTESTAXT CHURCH. 421 

thus we offer no resistance to onr executioners." The 
early Christians said to the Emperors : " We adore 
one God alone, but we will cheerfully obey you in 
every thing else." Tertullian also remarks : " As 
Christians we pray God to grant the Emperor a long 
life and tranquil reign, prosperity at home, victor- 
ious armies abroad, docile subjects, universal peace, 
and whatever a man and Emperor can desire for his 
good." What a contrast does this Christian spirit 
present to the intolerance of the pretended re- 
formers ! 



VARIATIONS OF THE PROTESTANT CHURCH. 

One of the characteristics of heresy is a disposi- 
tion to vary and change its opinions. As it is only 
the production of a man, every individual member 
of a sect thinks himself authorized to change its 
doctrines. The originator of a sect has no more 
right to attempt an innovation than has his disciples 
to follow the fancies of their own brains. We have 
seen changeableness of belief in the Arians, Pelagians 
and other false creeds, and it is not less apparent in 
all Protestant sects. Luther and Calvin could not 
restrain their proselytes within prescribed limits, for 
it was the fundamental doctrine of the reformation 
that every one should enjoy perfect liberty to decide 
for themselves in matters of faith. What was neces- 
sarily the result of this freedom ? " Those who re- 
ject one doctrine," said the celebrated Vincent of 
Lerins in the fifth century, " will very soon attack 
others, and what will be the miserable consequence 



422 HISTORY 0£ THE CHURCH. 

of this mode of reforming religion ? It will result in 
there not being one article of the original faith left." 

This was the case with the so-called reformation ; 
after shaking off the salutary yoke of the authority 
of the Church, it had no principle of unity, for this 
is the only authority which can restrain the human 
mind. The reformation approved of the examina- 
tion and judgment of each individual; it conse- 
quently assumed innumerable forms; it is now 
divided into Anabaptists, Quakers, Puritans, Arme- 
nians, Episcopalians, Presbyterians, Methodists, and 
hosts of others, all professing different creeds, rules 
and discipline, uniting only in one thing, and that 
is an intense hatred of the Catholic Church, and dis- 
regard of all authority. New doctrines and new 
preachers appear daily, promulgating new errors, 
from whence arise so many contradictory confessions 
of faith, the authors themselves adhering but for a 
short time to their original belief, destroying to-day 
what they established yesterday. The remarks of 
St. Hilary, of Poitiers, to the Arians, can be justly 
applied to them : " You resemble unskillful archi- 
tects who are never contented with their work ; you 
only build to demolish. There are now as many 
different confessions of faith as there are men, and 
as great a variety of creeds as of persons. Each 
year and each month, a new structure appears ; you 
are ashamed of the ancient faith ; but from it, you 
draw new ideas in order to reject them anew." 

Their instability on this point was so palpable, 
that they could not refrain from complaining of it 
themselves. The following are the words of one of 



THE PROTESTANT CHURCH. 423 

their theologians: "What kind of men are our 
Protestants, who go astray at every moment, and 
then retracing their steps are blown about by every 
wind of doctrine, as much on one side as on the 
other? You may perhaps to-day be cognizant of 
their opinions on religious matters, but you can never 
be certain what their belief will be to-morrow. On 
what article of religion do these churches which are 
separated from that of Rome agree ? Examine all 
the points of their faith from the first until the last, 
and you will hardly find one single dogma supported 
by one minister that is not condemned by another as 
an impious doctrine." 

It is not surprising that they differ thus, when 
they have neither guide nor reference. They have 
denied the Church which Jesus Christ commands 
them to hear, and, finding themselves without a 
leader, are lost in unknown paths, whither the spirit 
of opposition has ensnared them, losing entirely the 
straight and narrow path of truth which they have 
forsaken. It is not thus in the Catholic Church, 
where there is perfect uniformity of discipline and 
belief. Founded on Jesus Christ, and governed by 
Him, according to His divine promise, she will 
never vary her creed ; her doctrine, which she has 
received from God Himself, is always the same, and 
is preserved with inviolate fidelity, as she permits no 
innovation on any single point. 



424 HISTORY OF THE CHURCH. 

THE SCHISM IN ENGLAND. 
A. D. 1533. 

The- wicked passions of princes are generally the 
cause of the revolutions which occur in empires, 
and especially in a change of religion. This was the 
case in England, where the faith at first flourished 
so wonderfully that it was called the Island of Saints. 
Henry VIII was remarkable for his zealous defense 
of Catholicity ; in the beginning of Lutheranism he 
had published several edicts against the followers of 
Luther in order to prevent the budding heresy from 
spreading in his kingdom, and moreover wrote a 
work ably refuting the errors of the reformation ; 
but a criminal attachment stifled these happy dispo- 
sitions and occasioned the misfortune of his reign. 
Henry had espoused by dispensation Catherine of 
Arragon, his brother's widow ; and this union had- 
existed for eighteen years, when he allowed himself 
to become the victim of a passion which precipitated 
his kingdom into a deplorable schism. The king 
wished to bestow the title and rank of queen upon 
Anna Boleyn, with whom he had become enamored ; 
and in order to accomplish this design it was necess- 
ary to dissolve his first marriage ; accordingly, on the 
plea of illegality, he urged the sovereign Pontiff to 
grant the desired separation. 

Clemeut VII, after thoroughly investigating the 
reasons alleged for the divorce, declared them to be 
without any foundation, refused to separate those 
whom God had joined, and threatened to excommu- 



THE SCHISM IN ENGLAND. 425 

nicate Henry if lie did not take back Catherine, his 
lawful wife. The infatuated monarch disowned the 
authority of the Pope, and by a solemn act of the 
English Parliament proclaimed himself the supreme 
head of the Church in England ; sustaining this 
schismatical step by a violent persecution against 
those who refused to sign this impious declaration. 
Sir Thomas More, the Chancellor of State, and 
Fisher, bishop of Rochester, were the first victims of 
his wrath ; on declining to acknowledge his ecclesi- 
astical supremacy they were beheaded. It was then 
that the chancellor made this beautiful answer to the 
sacrilegious king: "If I were alone in my faith, I 
would not rely on my own judgment in this matter, 
but unhesitatingly accept the decision of the great 
English Parliament, but I have on my side the whole 
Church, that vast body of Christians." The condem- 
nation of these two illustrious men was only the 
prelude to a great number of horrible executions, 
and Henry, who until this period had not evinced a 
cruel disposition, became a violent and sanguinary 
prince. 

In order to punish the Religious who persevered in 
the obedience due the Holy See, he suppressed the 
monasteries, and appropriated their revenues to his 
own use; and it is said that he only proclaimed 
himself the head of the Anglican Church, so as 
to have an excuse for plundering the ecclesiastical 
possessions. Henry espoused Anna Boleyn, the 
original cause of all these evils, but, soon becoming 
disgusted with her, had her beheaded, and contracted 
a new alliance, which was followed by four others. 
36* 



426 HISTORY OF THE CHURCH. 

Thus G-od punished the first crime of this unhappy 
monarch, by allowing him to fall into still greater 
excesses, and abandoned him to the corrupt desires 
of his heart. Henry died in the most terrible re- 
morse of conscience, after a wicked and profligate 
reign. Notwithstanding, however, his grievous faults, 
he did not alter the doctrines of the Church, but the 
schism he had excited soon led to heresy ; the new 
errors could not fail to be well received in a country 
ready for any kind of revolution. 

During Henry's life Lutheranism had commenced 
to creep into his kingdom in spite of his efforts to 
crush it, and after his death Edward VI entirely 
abolished the Catholic religion, and established the 
pretended reformation in England. The holy sacri- 
fice of the mass was forbidden, the sacred images 
destroyed, the churches plundered and profaned, 
and the pulpits occupied by preachers who publicly 
attacked the ancient dogmas and ceremonies of relig- 
ion. In order to form a correct estimate of the Angli- 
can reformation, it is sufficient to recall its disgraceful 
origin. Henry VIII, when stretched on his deathbed, 
was deeply sensible of the wickedness and impiety of 
what he had done, for, at the hour of death, illusions 
vanish and truth shines forth in all its brilliancy. 

CONVERSION OF THE INDIES. 
A. D. 1541. 

The losses endured by the Church in Europe 
through schisms and heresies were amply retrieved 
by the zeal of Francis Xavier, who, about this period, 



CONVERSION OF THE INDIES. 427 

won innumerable souls and vast countries to Jesus 
Christ. Xavier was descended from a noble family 
in the kingdom of Navarre. He studied in Paris, 
where he taught philosophy in the University; it 
was there that he formed an attachment for Ignatius, 
of Loyola, founder of the Society of Jesus, and he 
became one of his first disciples. Having been chosen 
by Pope Paul III to preach the gospel in the East 
Indies, where the Portuguese had formed settlements, 
he embarked at Lisbon in 1541, and landed, after 
a long voyage, at Goa, capital of the Portuguese 
dominions in that country. 

The deplorable state in which he found religion 
filled him with grief, and inflamed his zeal for the 
conversion of this benighted people. As the scan- 
dalous lives of the Christians in the Indies was the 
great obstacle to the conversion of the idolaters scat- 
tered among them, Xavier began his apostolic labors 
by reclaiming these bad Catholics to the practice of 
virtue and religion. In order to secure permanent 
success he applied himself to the education of youth, 
exciting them to a love of piety and learning. He 
assembled the little children, and, leading them to 
church, taught them the Apostles' creed, the ten com- 
mandments, and instructed them in the exercises of 
a holy and Christian life. The fervor of these chil- 
dren edified the city, and very soon changed the sad 
state of things; sinners began to repent of their 
crimes, and, going to St. Francis, solicited his advice. 
He received them with the greatest kindness, in- 
structed the penitents, exhorting and converting 
them by his sweetness and charity. 



428 HISTORY OF THE CHURCH. 

The saint then proceeded to the pearl-fisheries, 
where the people had been baptized, but were still 
attached to their superstitions and vicious habits. 
In order to secure a plentiful harvest, he studied 
their language ; and with great labor translated into it 
the Apostles' creed, the decalogue, the Lord's prayer, 
and, finally, the whole catechism ; he committed his 
translation to memory, and traveled through the 
country announcing the gospel in this simple man- 
ner. His preaching, supported by wonderful miracles, 
produced abundant fruit ; and the fervor of the con- 
verts was most edifying and remarkable; from a 
nation plunged in all kinds of vices the great St. 
Francis Xavier raised up a people of saints. Sinners 
reformed their lives, and the multitude of infidels 
who asked for baptism was so immense, that Xavier, 
exhausted with fatigue, could hardly raise his arms 
after administering the sacrament. Encouraged by 
this success, he advanced into the neighboring coun- 
tries where the inhabitants had no knowledge of Jesus 
Christ; and in a short time he enjoyed the consola- 
tion of seeing these pagans voluntarily destroy their 
idols and erect Catholic Churches on their sites. 

The following year Xavier passed into the king- 
dom of Travancore, where he baptized, with his own 
hand, ten thousand idolaters in the space of one 
month. Forty-five churches were built in this 
country, and St. Francis, who relates all these cir- 
cumstances himself, adds that it was a most touching 
spectacle when these converted infidels hastened 
to demolish their pagan temples. The reputation 
of the holy apostle spread throughout the whole 



CONVERSION OF THE INDIES. 429 

Indies, and he was earnestly entreated to visit the 
different provinces, so as to instruct and baptize the 
inhabitants. While gathering this rich harvest of 
souls, Xavier wrote to Italy and Portugal, asking for 
assistance in his labors; and in the excess of his 
zeal wished all the Doctors of the European Univer- 
sities to become missionaries. St. Francis visited 
the island of Planar, Cochin, Meliapore, Malacca, 
Moluccas, and Ternate, everywhere effecting a pro- 
digious number of conversions, and establishing in 
each place a flourishing church. 

It was with incredible labor and amidst all kinds 
of perils that Xavier accomplished such wonders, it 
being impossible to recount all that he suffered in 
his different missions ; but his interior consolations 
amply repaid him for the dangers he encountered. 
" The dangers to which I am exposed," he writes to 
St. Ignatius, " the labors I undertake for the glory 
of God alone, are sources of inexhaustible delight to 
me, and these supernatural consolations are so pure, 
delicious, and continual, that they cause me to forget 
any pain or weariness of body." In the midst of the 
celestial favors which were lavished upon him, he 
would entreat the divine mercy to moderate these 
heavenly gifts, as the happiness was too great for a 
mortal to enjoy. 



430 HISTORY OF THE CHURCH. 

CONTINUATION OF THE APOSTOLICAL LABORS 
OF ST. FRANCIS XAVIER. 

St. Francis Xavier, whose zeal knew no bounds, 
sailed for Japan, and arrived, in 1549, in the kingdom 
of Saxuma. With the assistance of a Japanese, whom 
he had converted in India, he translated the creed, 
and explanations of each one of the articles, into the 
language of the country. The king having granted 
him an audience, he obtained the royal permission 
to announce the faith in his dominions. St. Francis 
made a great number of conversions, but his joy 
was troubled by the persecutions of the bonzas, or 
Japanese priests, who succeeded in prejudicing the 
king against him. He, therefore, took his departure 
for Firando, the capital of another small kingdom, 
where he was kindly received by the prince, who 
allowed him to preach the gospel to his subjects. 

The effect of these discourses was most extraordi- 
nary; and more idolaters were converted here in 
twenty days than during a whole year in Saxuma. 
The saint left these converts under the care of a 
missionary, who had accompanied him, and set out 
for Meaco, the capital of Japan, passing through 
Amanguchi, a most immoral and wicked city. His 
preaching was of no avail, and he was even insulted 
and treated with great indignity by these licentious 
people. On arriving at Meaco, he met with the 
same reception ; but was grieved to see the blindness 
and obstinacy of the inhabitants; he therefore 
returned to Amanguchi, and, as he perceived that 
the poverty of his dress had shocked the idolaters, 



LABORS OF ST. FRAXCIS XAYIER. 431 

and prevented him from obtaining an audience at 
court, he thought it his duty to conform to the 
customs of the country. He therefore presented 
himself at the palace in a rich dress, accompanied 
by an imposing retinue, and carrying some presents 
to the king. Through this means Xavier gained 
the protection of the prince, and permission to 
announce the gospel ; three thousand persons were 
baptized in this city, which success greatly consoled 
him for his previous failure. 

From Amanguchi the holy Apostle proceeded to 
Bongo, where the reigning monarch was most 
anxious to see the servant of God. St. Francis here 
confounded in a public argument the bonzas, who, 
through interested motives, used every effort to 
oppose him; several of them, however, were con- 
verted to the true faith. His public discourses and 
private instructions deeply impressed the people, who 
hastened in crowds to ask for baptism. The king 
himself was convinced of the truth of Christianity ; 
but worldly considerations prevented him from em- 
bracing the faith at that time. He afterwards, how- 
ever, remembered the instructions he had received 
from Xavier, and, overcoming human respect, asked 
for baptism. Finally, after a sojourn of nearly two 
years and a half in Japan, the saint was inspired 
with a desire to announce the gospel in China. 
Although foreigners were prohibited, under pain of 
the most severe penalties, from entering this vast 
empire, he endeavored to discover some way of exe- 
cuting his design ; a thousand obstacles opposed this 
zealous Apostle; and he experienced all kinds of 



432 HISTORY OF TSE CHURCH. 

difficulties, but nothing could daunt him, and by 
means of great patience, he succeeded in penetrating 
as far as the Island of Saincan, near Meaco, on the 
coast of China. 

Eternal Wisdom sometimes inspires His servants 
with intentions they are not destined to fulfill, in 
order to reward their good will and zeal in His ser- 
vice. At this period, when the holy Apostle seemed 
about accomplishing his cherished wishes, he fell ill, 
and after twelve days of anguish, which he endured 
without any human assistance, died at the age of 
forty-six. He was buried on the sea-shore, and 
unslacked lime thrown on the body, that, the flesh 
being quickly consumed, the bones might be more 
conviently carried in a vessel which was to return to 
India in a few days ; but two months afterward his 
body was found as natural and entire as when living, 
and the vestments in a state of perfect preservation. 
The sacred remains of St. Francis Xavier were then 
conveyed to G-oa, and deposited in the church of St. 
Paul, with every tribute of respect and honor; a 
great number of miracles were wrought upon his 
tomb, testifying to the sanctity of this great Apostle 
of the Indies. 

OPENING OF THE COUNCIL OF TRENT. 
A. D. 1545. 

When the pretended reformation began to spread 
in Germany, it was decided that a general council 
was the best means to arrest the progress of error, 
and remedy the evils heresy had brought upon the 



OPE^I^G OF THE COUNCIL OF TRE^T. 433 

Church. The Emperor Charles V ardently desired 
it, and Pope Paul III, after learning the sentiments 
of other Christian monarchs, issued a bull for the 
convocation of a general council. He chose the city 
of Trent for the place of assembly, as it is situated 
between Italy and Germany, and thus was of easy 
access to the Fathers who composed the council. 
The Pope had several obstacles to contend with, 
which prevented the opening of the council until 
toward the end of the year 1545. 

The bishops commenced by designating the points 
upon which they were to treat, and the order in which 
they were to be proposed. After a solemn mass of 
the Holy Ghost, the creed was read, according to the 
custom of the previous councils, which opposed this 
divine shield to all the heresies, and which had often, 
by this means alone, converted infidels to the faith, 
and confounded heretics. The prelates then treated 
upon the canonicity of the sacred volumes which are 
the foundation of Christianity, and unanimously 
agreed that it is necessary to recognize as strictly 
canonical all the books of the Old and New Testa- 
ments. One of the legates spoke with great learning 
and eloquence upon this subject; showing that these 
books had been received as inspired by the councils 
and Fathers of the early ages. 

The truth of tradition was also argued, that is to 
say, the doctrine of Jesus Christ and His Apostles, 
which is not contained in the Scriptures, but has been 
handed down by word of mouth, and is found in the 
writings of the Fathers, and other ancient ecclesias- 
tical works. A decree was issued on these two points, 



434 HISTORY OF THE CHURCH. 

expressed in the following words : " The holy coun- 
cil of Trent, ecumenical and general, legitimately 
assembled under the guidance of the Holy Ghost, 
and presided oyer by legates of the Apostolic See, 
considering that the doctrines of faith and regula- 
tion of morals are contained in the sacred writings 
and unwritten traditions received by the Apostles 
from the lips of Jesus Christ Himself, or reyealed to 
the same Apostles by the Holy Ghost, have been 
handed down to us ; the holy council, following the 
examples of the orthodox fathers, accept all the 
books of the Old and New Testaments, and also all 
the traditions concerning faith or morals as coming 
from the lips of Jesus Christ, or inspired by the Holy 
Ghost, and preserved in the Church by a continual 
succession of pastors ; it receives them with respect 
and piety ; and, that no one may doubt which are 
the books approved by the council, it is ordered that 
a catalogue of the volumes be inserted in this decree." 
Then came the list of all the canonical books as 
they are printed in the Vulgate. The council adds : 
" Whosoever refuses to receive as sacred and canoni- 
cal these books in all their parts, or knowingly and 
deliberately rejects the traditions which have been 
mentioned, let him be anathema." 

Finally, in order to restrain restless minds, the 
council commands, that, in matters of faith and 
morals which have reference to the maintenance of 
Christian doctrine, no one whomsoever shall presume 
to rely on his own judgment in explaining the holy 
scriptures contrary to the interpretation of tne 
Church, whose privilege it is to decide on the true 



COUNCIL ON ORIGINAL SIN. 435 

sense and real meaning of the Bible, or contrary to 
the unanimous opinion of the Fathers. The council 
also decrees that those who employ the words of the 
gospel in a profane manner, — that is, in jesting, 
foolish applications, flattery or superstitious prac- 
tices, shall be punished as violaters of the word of 
God. 



DOCTRINE OF THE COUNCIL ON ORIGINAL SIN. 

The holy council of Trent explained, in the fifth 
session, the Catholic doctrine of original sin, and the 
remedy for this sin. It teaches that Adam, after 
transgressing the command of G-od, lost the sanctity 
and justice in which he was created; by disobeying 
God he incurred the divine wrath, became the slave 
of the devil, and subject to death. By his prevarica- 
tion, the first man not only sinned himself, but 
entailed misery on his whole posterity ; in transmit- 
ting sin, which is the death of the soul, he has 
brought upon the human race the death and suffer- 
ings of the body, according to the words of the 
Apostle, " as by one man sin entered into the world, 
and by sin death ; and so death came upon all men, 
in one of whom all have sinned." This sin can- 
not be effaced by natural means, but solely through 
the merits of Jesus Christ, the only mediator, who 
has reconciled us to God by shedding His precious 
blood ; and these divine merits are equally applied to 
adults and infants through the sacrament of bap- 
tism, according to these words: "For there is no 
other name under heaven given to men whereby we 



436 HISTORY OF THE CHURCH. 

must be saved." And these : " Behold the lamb of 
God, behold him who taketh away the sins of the 
world; yon all who have been baptized have been 
clothed in Jesus Christ." 

Thus the children born of baptized parents have 
need of baptism, because they inherit from Adam 
original sin, which can only be effaced by the waters 
of regeneration in order to obtain eternal life. It is 
for this reason, that, according to the apostolic tradi- 
tion, infants, who are incapable of any actual sin, 
are really baptized to obtain the remission of sin, 
as this sacrament effaces the sin they inherit through 
a corrupt race; for whoever is not born again by 
water and the Holy Ghost cannot enter the kingdom 
of heaven. Through the grace conferred in baptism, 
original sin is wholly remitted and effaced, for there 
is no guile in the regenerated, and there is no con- 
demnation for those who have been buried with 
Jesus Christ in baptism in order to die to sin, and 
who do not live according to the flesh, but, divesting 
themselves of the old man, and clothing themselves 
in the new, have become pure without stain, the 
heirs of God, and co-heirs of Jesus Christ, in such 
a manner that nothing can oppose their entrance 
into the kingdom of the Father. 

The holy council, however, acknowledges and 
confesses that concupiscence, or the tendency to sin, 
remains in those who have been baptized ; this con- 
cupiscence having been left, in order to be overcome, 
cannot harm those who do not yield to it ; but those 
who, through the grace of Jesus Christ, courageously 
resist this vicious inclination, will be crowned as 



THE JUSTIFICATION OF THE SINNER. 437 

having fought the good fight. If St. Paul calls it 
sin, it is because it is a consequence of sin, and leads 
to the commission of sin. The holy council then 
declares, that, in its decision concerning original sin 
addressed to all mankind, it does not include the 
Blessed and Immaculate Virgin Mary, Mother of 
God ; testifying by this decree their zeal in maintain- 
ing the pious belief of the faithful with regard to 
the Immaculate Conception of the Blessed Virgin. 



DOCTRINE OF THE COUNCIL ON THE JUSTIFICA- 
TION OF THE SINNER. 

The subject of justification naturally follows that 
of sin. The holy council first remarks that each of 
the dispositions that lead to the remission of sin is 
the effect of actual and saving grace, which God does 
not owe the sinner, but grants through pure generos- 
ity. Man can commit sin, and entail death on him- 
self, but he cannot by his own power, without the 
assistance of divine grace, either efface sin, or even 
conceive a salutary desire of repentance. He is thus 
obliged to ask and hope for every thing from the 
hands of God, through the saving merits of Jesus 
Christ. The first disposition for justification is to 
firmly believe in the truths God has revealed, and 
the rewards He has promised to the faithful soul. 
Among these truths some are alarming, others con- 
soling, producing in the sinner dread of punishment 
and hope of pardon. The sinner, overwhelmed by 
fear of the judgments of God, is reassured when he 
considers His mercy which is unfailing, and through 
37* 



438 HISTOKY OF THE CHURCH. 

a lively confidence, founded on the merits of Jesus 
Christ, will finally cast himself into the arms of His 
infinite mercy, and begin to love God as the source 
of all justice. 

After showing how the sinner obtains justification, 
the council then proceeds to explain its nature and 
effects. Justification does not consist merely in 
the remission of sin, but also renews the life of the 
soul, in such a manner that the sinner becomes 
truly righteous, the friend of God, and the heir of 
eternal life. The Holy Ghost operates this wonder- 
ful change, and instills into the heart of the sinner 
the holy virtues of faith, hope, and charity, which 
unite the soul intimately to Jesus Christ, and consti- 
tute it a living member of His divine body. Man, 
thus justified through the grace of our Saviour, is 
not limited to the degree of sanctity he has received, 
but may advance from virtue to virtue, and daily 
become more holy by prayer, mortification, the 
practice of all good works, the exact observance of 
the law of God, and the maxims of the gospel. 

In fulfilling these precepts, man proves the truth 
of the words of the Bible, which declares that the 
commands of God are not hard to obey, that the 
yoke of Jesus Christ is sweet, and His burden light, 
because, being the child of God, he loves Him as a 
Father, and this filial affection renders it easy and 
agreeable to accomplish His holy will. If, in order 
to make us feel the need of His grace, God seems to 
desert us, we should not be discouraged, but rather 
increase in humility and fervor, knowing that He 
does not command impossibilities, but has promised 



COUNCIL CONCERNING THE SACRAMENTS. 439 

to listen to our petitions ; and we will receive help 
from above which will enable us to persevere unto 
the end in the way of righteousness. 



DOCTRINE OF THE COUNCIL CONCERNING THE 
SACRAMENTS. 

The holy council then speaks of the sacraments, 
which are so many means of attaining perfection, 
augmenting piety, or recovering the grace we may 
have lost by sin. The council teaches that the sacra- 
ments of the new law have been instituted by Jesus 
Christ, and are seven in number, viz. : Baptism, Con- 
firmation, the Holy Eucharist, Penance, Extreme 
Unction, Holy Orders and Matrimony; that each 
sacrament contains the grace of which it is the sign, 
and confers this grace on all those who have the 
requisite dispositions. 

After condemning the heresies of Luther concern- 
ing the two first sacraments, the council explains 
the Eucharist. The pure doctrine always taught by 
the Catholic Church is, that, after the consecration of 
the bread and wine, our Lord Jesus Christ, true God 
and true Man, is present really and substantially 
under the form of these invisible appearances. It is 
criminal and sacrilegious to presume to give a meta- 
phorical sense to the words by which Jesus Christ 
has instituted this sacrament. The Church, which 
is the pillar of truth, condemns this impious asser- 
tion, ever remembering, with tender gratitude, this 
most precious gift she has received from Jesus Christ, 
her spouse. Our Saviour, when about leaving the 



440 HISTORY OF THE CHURCH. 

earth to go to His Father, instituted this sacrament, 
in which He lavished, as it were, all the riches of His 
love upon mankind, and in which is contained a 
memorial of all His wonders. He desires us in 
receiving this sacrament to show forth His death, 
and He wishes it to be the spiritual food of our souls, 
causing them to live in Him, for He says : " He that 
eateth me, the same also shall live by me." He 
moreover desires this sacrament to be the pledge of 
our eternal happiness, and the symbol of our union 
with the body of which He is the head. The Cath- 
olic Church has always believed that, when the words 
of consecration are pronounced, the real body and 
blood of our Saviour, together with His soul and 
divinity, are present under the form of bread and 
wine, and that each of the sacred species contain the 
same as the two combined, for Jesus Christ is whole 
and entire under this form of bread, even to the least 
particle, as He also exists under the appearance of 
wine even to the smallest drop ; that, by the conse- 
cration of bread and wine, the substance of the bread 
is changed into the body of our Lord, and the sub- 
stance of the wine into His blood; which change 
has been most appropriately called Transubstantia- 
tion. All the faithful, therefore, are obliged to honor 
the blessed sacrament with the supreme worship 
which is due to G-od alone, for we believe the God 
whom all the angels adored when He entered into 
the world to be truly present, the same Lord and 
Saviour to whom the Magi presented gold, frankin- 
cense, and myrrh ; the same Divine Master whom 
the Apostles adored in Galilee. 



THE SACRIFICE OF THE MASS. 441 

With regard to the use of this divine sacrament, 
the holy council, with paternal affection, Avarns, 
admonishes, prays and conjures all those who bear 
the name of Christian to unite under this standard 
of peace, this bond of charity and symbol of concord, 
always remembering the extraordinary love of Our 
Lord Jesus Christ, who has given us His sacred 
body to be the food of our souls after suffering an 
ignominious death on the cross for our salvation ; 
to believe in the mystery of the Holy Eucharist 
with so firm a faith, so profound a respect, and so 
sincere a piety, as to be able to worthily receive this 
celestial nourishment ; so that, being sustained by 
this heavenly manna, they may pass from their 
earthly pilgrimage to eternal bliss, there to partake, 
without a veil, of this bread of Angels which they 
now behold under the simple forms of bread and wine. 



DOCTRINE OF THE COUNCIL ON THE SACRIFICE 
OF THE MASS. 

The Eucharist is not only a sacrament wherein 
Jesus Christ gives Himself to mankind for their 
spiritual nourishment, but it is also a sacrifice in 
which He offers Himself to the Eternal Father as a 
victim for the sins of men. The doctrine of the 
Council of Trent, with regard to the sacrifice of the 
mass, is expressed in these terms : Although Jesus 
Christ, Our Lord, has offered Himself as a victim of 
propitiation for the sins of the world, by expiring on 
the altar of the cross, nevertheless, as the priesthood 
was not to be abolished by His death, He has left the 



442 HISTORY OF THE CHURCH. 

Church, His spouse, a visible sacrifice, such as the 
nature of man demands ; an unbloody sacrifice rep- 
resenting the bloody sacrifice of Calvary, preserving 
its memory to the end of time, aud obtaining the 
remission of our daily offenses. Thus, at the Last 
Supper, on the very night of His betrayal, in order 
to show that He was a priest forever, according to 
the order of Melchisedech, He offered to God, the 
Father, His body and blood, under the form of bread 
and wine, and under the same appearances; He 
administered the sacrament of the Eucharist to the 
Apostles, whom He then, for the first time, estab- 
lished priests of the new testament, and by the 
words : " Do this in commemoration of me," com- 
manded them and their successors to offer His body 
and blood in the form He, Himself, prescribed, which 
has since been the universal practice of the Catholic 
Church. For, after celebrating the ancient Pasch 
offered by the Israelites in memory of their deliver- 
ance from Egypt, He established the new Pasch by 
giving Himself to be offered by the priests in the 
name of the Church, under visible forms, in memory 
of His passage from this world to His Father, when, 
ransoming us by the effusion of His precious blood, 
He delivered us from the powers of darkness and 
transferred us to His heavenly kingdom. It is this 
same offering, which cannot be sullied either by the 
unworthiness or malice of those who offer it, that; 
our Lord predicted, through the prophet Malachy, 
should be offered everywhere in His name, that 
would become great among all nations. It is the 
same sacrifice that the Apostle Paul, in writing to 



THE SACRIFICE OF THE MASS. 443 

the Corinthians, clearly indicated, when he said, 
" that those who were defiled by partaking of the 
table of devils conld not be partakers of the table of 
the Lord." Finally this sacrifice was prefigured and 
represented by different kinds of sacrifices, as con- 
taining all the benefits which were only signified by 
the others, and of which it is the perfect fulfillment ; 
and as the same Jesus Christ, who offered Himself 
once on the cross by shedding His precious blood, 
is contained and immolated in this divine sacrifice, 
which is accomplished during the Holy Mass with- 
out shedding His blood, the council declares, that 
this sacrifice is truly and really a propitiatory offer- 
ing ; that through its merits we obtain mercy, and 
receive grace and help in time of need, if we assist 
thereat with a sincere and contrite heart, lively faith, 
and ardent hope. Appeased by this divine oblation, 
G-od bestows the gift of repentance upon sinners, 
pardons offenses, and even the greatest crimes, 
because it is the same victim, the same Jesus Christ, 
formerly offered on the cross, who now offers Him- 
self by the hands of the priest ; there being only this 
difference, that the sacrifice of the cross was bloody, 
while that of the altar is unbloody. Far from the 
latter detracting from the former, it is only through 
the unbloody oblation that we receive the abundant 
fruit of the sacrifice on Mount Calvary. Thus, in 
conformity with the traditions of the Apostles, the 
mass is offered, not only for the sins, sufferings, satis- 
faction and necessities of the living, but also for those 
who sleep in Jesus Christ, and are not yet entirely 
purified from the stain of sin. 



444 HISTORY OF THE CHURCH. 

DOCTRINE OF THE COUNCIL ON PENANCE. 

If all those who are regenerated by baptism 
remained always in the state of grace, no other sacra- 
ment would have been necessary for the remission of 
sin. But God, in His infinite mercy, knowing our 
frailty, has bestowed another means for renewing the 
spiritual life of those who after baptism have fallen 
into mortal sin, and under the dominion of Satan. 
This remedy is the sacrament of penance, by which 
the merits of the death of Jesus Christ are applied 
to those who have lost their baptismal innocence. 

Penance has always been acceptable unto God, 
but before the coming of Jesus Christ it was not a 
sacrament, and since His coming, it is a sacrament 
only for those who have received baptism. Our 
Lord Himself especially instituted the sacrament of 
penance, when, after His resurrection, He breathed 
on His disciples, saying, " Receive ye the Holy 
Ghost; whose sins you shall forgive, they are forgiven 
them," communicating by these words to the Apostles 
and their successors the power of forgiving and re- 
taining sins committed after baptism. There is a 
great difference between these two sacraments, for 
penance does not effect the entire and perfect regen- 
eration accomplished by baptism, as it is only through 
many contrite tears and great labor that the justice of 
God is appeased, so that the holy Fathers, with much 
truth, have called penance, a painful baptism. The 
form of the sacrament of penance, in which princi- 
pally consists its virtue and efficacy, is contained in 
the words of absolution pronounced by the priest ; 



THE COUXCIL OX PEXAXCE. 445 

the dispositions of the penitent, which are contrition, 
confession and satisfaction, being the substance of 
the sacrament ; and the reconciliation of the sinner 
with God is the effect. 

Contrition, which is the first disposition of a pen- 
itent, is a sincere sorrow and detestation of the sins 
he has committed, with a firm resolution to avoid 
sin in the future. The holy council declares that 
this contrition does not mean only a cessation from 
sin and a determination to lead a new life, but also 
a hatred for the sins committed in our past life. 
Although it sometimes happens, adds the council, 
that contrition is perfected by charity, and that in 
such a case man is reconciled with God before the 
reception of the sacrament of penance, this recon- 
ciliation nevertheless cannot be effected by contrition 
alone, but must be accompanied by an earnest desire 
to receive the sacrament. 

Imperfect contrition, called attrition, because it is 
generally occasioned by the consideration of the 
vilenees and deformity of sin, or the fear of punish- 
ment, if accompanied by a hope of pardon and a 
detestation of sin, is neither hypocritical nor criminal, 
but a gift of God and an inspiration of the Holy 
Ghost; not a natural impulse but a supernatural 
assistance in the preparation for the worthy recep- 
tion of the sacrament, and although attrition alone, 
without the sacrament of penance, is not sufficient 
to justify the sinner, it nevertheless disposes the 
sinner to obtain the grace of God in the proper per- 
formance of this sacred duty. 



38 



446 HISTORY OF THE CHURCH, 

DOCTRINE OF THE COUNCIL ON CONFESSION, 

The Catholic Church has always taught that the 
confession of all mortal sins is a necessary conse- 
quence of the sacrament of penance, which was 
instituted by our Saviour for the salvation of all 
those who have fallen after baptism. When about 
ascending into Heaven, Jesus Christ established 
priests as His vicars, thus constituting them judges 
before whom the faithful are obliged to reveal all 
the mortal sins they may have committed, so that, 
according to the power they have received of remit- 
ting or retaining sins, they may pronounce sentence 
upon the penitent ; but it is evident priests cannot 
exercise this power without knowing the cause of 
offense, nor observe justice in their judgment if the 
penitent only confesses his sins in a general manner, 
without explaining every particular detail ; from 
which the council concludes that the penitent must 
accuse himself of all the mortal sins he may have 
been guilty of after a strict examination of conscience ; 
even when there are hidden sins committed against 
the last two precepts of the decalogue which forbid 
all irregular desires; these sins being sometimes 
more dangerous and fatal to the soul than public 
offenses. 

With regard to venial sins which do not deprive us 
of the grace of God, and into which we frequently 
fall, they are not necessarily comprised in the pre- 
cept of confession, as they can be expiated by several 
other remedies. Nevertheless, it is very profitable to 
confess them, as is seen by the custom of pious per- 



THE COUNCIL OX COXFESSIOX. 447 

sons ; but every mortal sin, even of thought, renders 
us children of wrath and enemies of God, and we 
are, therefore, absolutely obliged to supplicate for 
pardon at the throne of grace by an unreserved, sin- 
cere confession, accompanied by contrition. Those 
who voluntarily conceal any one mortal sin, have no 
claim to the forgiveness of God or the absolution of 
the priest ; for, if a sick man is ashamed to make 
known his disease to the physician, the greatest 
science and most consummate skill cannot cure the 
unknown malady. He must also explain in confes- 
sion the circumstances, which alter the nature of 
sin ; because, otherwise, the priest cannot acquire a 
sufficient knowledge of the state of the soul, or 
justly estimate the grievousness of the offense, so as 
to bestow a suitable penance on the peniteut. 

It is very wrong to say that confession such as is 
commanded by the Church of God is an impossi- 
bility, or regard it as a torture to the conscience, for 
our holy mother, the Church, only exacts that, after 
a careful examination, we accuse ourselves of all the 
mortal sins we can remember. The sins which may 
be forgotten by an exact and conscientious Christian 
are included in his confession, and it is for those sins 
that we exclaim with the prophet: "Purify me, 
Lord, from my hidden sins." It must be acknowl- 
edged, however, that confession, by reason of the 
shame we feel in avowing our sins, would appear a 
heavy trial, were it not lightened by the advantages 
and consolation which absolution confers on those 
who approach this sacrament with the requisite dis- 
positions. 



448 HISTORY OF THE CHURCH. 

DOCTRINE OF THE COUNCIL ON SATISFACTION. 

The holy council declares that it is absolutely false, 
and entirely contrary to the word of God, to say that 
He never pardons sin without at the same time re- 
mitting all the punishment due the offense; for, 
besides the authority of sacred tradition, there are 
several remarkable examples in holy books which 
completely refute this error. It is certainly most 
reasonable to suppose that Divine justice will more 
readily pardon those who, before baptism, sinned 
through ignorance, than those who, after having been 
once delivered from the power of the devil and re- 
ceived the gifts of the Holy Ghost, have deliberately 
profaned the temple of God and grieved the Holy 
Spirit. It is a mark of Divine clemency that our 
sins are not remitted without satisfaction being 
made, lest we might regard them as trivial offenses, 
and finally commit the most horrible crimes, merit- 
ing thereby the wrath of God on the day of judg- 
ment. For it is certain that the punishment 
inflicted for the satisfaction of sin prevents its 
commission, and acts as a restraint upon sinners, in 
obliging them to be more vigilant and guarded for 
the future. Moreover, satisfaction is a remedy which 
heals the wounds caused by sin, and destroys, by the 
practice of contrary virtues, the bad habits contracted 
during a sinful and unchristian life. 

The Church of God has always believed that there 
is no surer way of avoiding the chastisements our 
sins deserve, than the practice of these penitential 
works, accompanied by heartfelt contrition. Finally, 



THE COUNCIL ON SATISFACTION. 449 

when suffering for our sins, by this species of satis- 
faction, we become like Jesus Christ, who offered 
satisfaction for our offenses, and we have a certain 
assurance that we shall be partakers in His glory if 
we have participated in His sufferings. This satis- 
faction, however, which we offer for our sins is not 
our own work, but only performed and accomplished 
through the merits of Jesus Christ; for, though 
utterly unworthy ourselves, we can perform wonders 
with the assistance of supernatural grace. Thus, we 
should have no feelings of self-complacency but 
glory only in our Lord Jesus Christ, who is our life, 
our mediator and redeemer, who sanctifies all good 
works, and renders them efficacious for salvation 
through His divine merits. 

The ministers of God should, therefore, according 
to the inspiration of the Holy Ghost, and their own 
judgment, impose satisfaction suitable to the nature 
of the sins and disposition of the penitent, lest by 
too great leniency they become participators in the 
sins of others; remembering that the satisfaction 
they impose not only serves as a remedy for the 
maladies of the soul, and a preservative against 
future offenses, but also expiates the punishment 
due past sins. The holy council also declares that 
the goodness of God is so great, that through the 
merits of Jesus Christ we are enabled to satisfy God 
the Father, not only by the voluntary mortifications 
we practice for the punishment of our sins, or by 
those the priest imposes, but also by the temporal 
afflictions the Lord sends us, when we bear these 
trials with patience and submission. 
38* 



450 HISTORY OF THE CHURCH. 



DOCTRINE OF THE COUNCIL ON EXTREME 
UNCTION. 

The council has thought proper to add to what 
has been said with regard to penance the following 
explanations concerning the sacrament of Extreme 
Unction, which the holy Fathers consider as not 
only the consummation of penance, but of a Chris- 
tian life, which should be a continual penance. The 
council, therefore, declares, that Our Redeemer, who, 
in His infinite goodness desires to provide His ser- 
vants at all times with salutary remedies against 
the attacks of their numerous enemies, has prepared 
in the other sacraments powerful helps for Christians, 
in order to guard them during life from every spir- 
itual evil; and He wishes also to strengthen and 
fortify the last hours of their mortal career by the 
sacrament of Extreme Unction. 

This great sacrament is a certain and unfailing 
protection ; for, although the devil, during the whole 
course of our life, seeks and watches for occasions to 
destroy our souls, there is no period when he employs 
his artifices and snares with more cunning, so as to 
deprive us if possible of confidence in the mercy of 
God, than when death is drawing near. Now this 
holy anointing of the sick was established by Our 
Lord as a sacrament, first used by St. Mark, and 
plainly recommended to the faithful by St. James, 
in these words : " Is any man sick among you ? Let 
him bring in the priests of the Church, and let them 
pray over him, anointing him with oil in the name 
of the Lord. And the prayer of faith shall save the 



THE COUNCIL OF EXTKEtfE UNCTION. 451 

sick man ; and the Lord shall raise him up, and if 
he he in sins, they shall be forgiven him." By these 
words, which the Church has received through 
apostolic tradition as if from the lips of the Apostle 
himself, she teaches the proper matter, form, admin- 
istration and effect of this salutary sacrament ; for 
the matter of the sacrament is the oil consecrated by 
the bishop on Holy Thursday ; finally she assures us 
of the grace of the Holy Ghost, by which the soul 
of the sick man is, as it were, invisibly anointed. 

The form consists in the prayer which accompanies 
the anointing : " Through this holy unction, and 
through His most tender mercy, may the Lord 
pardon thee whatever sins thou hast committed by 
hearing, sight, etc." The real effect of the sacra- 
ment is the grace of the Holy Ghost, which remits 
the punishment due to sin, and any sins which are 
still to be expiated ; it solaces and strengthens the 
soul of the sick person, inspires him with great 
confidence in the mercy of God, sustains and enables 
him to endure with patience and fortitude the incon- 
venience and pains of sickness, and firmly resist 
the temptations of Satan. Sometimes through virtue 
of this anointing, health is restored to the body 
when expedient for the salvation of the soul. 

The words of the apostle clearly designate those 
who are to administer this sacrament, and those who 
should receive it ; the bishops and priests being the 
ministers, and the sick the recipients, those espe- 
cially who are attacked by a dangerous illness and in 
their last agony. We should not wait, however, until 
the sick person is deprived of his senses and uncon- 



452 HISTOEY or THE chukch. 

cious, adds the catechism, composed by command 
of the Council, it being a great sin to delay until 
the last moment the administration of this sacra- 
ment, as we thus deprive the sick person of a great 
part of the fruit he could have derived from extreme 
unction, if he had received it in a state of perfect 
consciousness by uniting with faith and piety in the 
prayers of the Church. 



DOCTRINE OF THE COUNCIL ON PURGATORY, 

INDULGENCES, AND VENERATION OF THE 

SAINTS, ETC. 

The holy council of Trent, after anathematizing 
the errors of Luther and Calvin, with regard to the 
sacraments of holy orders and matrimony, thus 
explains the Catholic doctrine of purgatory : " The 
Church, inspired by the Holy Ghost, has always 
taught, according to the Holy Scriptures and apos- 
tolic tradition, that there is a purgatory, and that 
the souls there detained, receive comfort from the 
prayers and good works of the faithful, particularly 
through the sacrifice of the mass, which is so accept- 
able to God." Consequently the holy council enjoins 
the bishops to be careful that the belief of the faith- 
ful regarding purgatory should be conformable to 
the holy doctrine transmitted to us by the Fathers 
and councils, and commands the same to be univer- 
sally preached and taught throughout the Church. 

The council then speaks of the veneration paid 
to the saints, and declares that the saints who 
reign with Jesus Christ offer their prayers for the 



THE COUNCIL OX PURGATORY, ETC. 453 

spiritual welfare of mankind ; that it is both advan- 
tageous and profitable to humbly invoke them, and 
implore their intercession and assistance in order to 
obtain favors from G-od, through His Son, our Xord 
Jesus Christ, who alone is our Redeemer and Saviour ; 
that the faithful should respect the relics of the 
saints, because their bodies were formerly the living 
members of Jesus Christ and temples of the Holy 
Ghost, and will one day rise to eternal life; that 
God authorizes this veneration by working miracles 
through these holy relics, as in past ages, by the 
shadow of St. Peter, and the linen which had touched 
the body of St. Paul. Moreover, that we should 
have and preserve, especially in the churches, the 
pictures and statues of Jesus Christ, the Blessed 
Virgin Mother of God and the saints, paying the 
honor and veneration due to them. 

"It is not," adds the council, "that we believe 
these images to possess any divine property or virtue 
which command our veneration, nor ask of them 
any grace, nor repose confidence in them like the 
pagans who adore idols, but we honor them on 
account of the originals. which they represent; so 
that, in kissing statues or kneeling before holy 
pictures, we adore Jesus Christ and honor the saints 
of whom they remind us. The bishops should also 
endeavor to make the history of our redemption, 
represented by paintings or otherwise, serve as in- 
structions to the people, and confirm them in the 
practice of always remembering the articles of faith ; 
that another great advantage is also derived from 
the use of holy images and pictures, by their not 



454 HISTORY OF THE CHURCH. 

only recalling to the minds of the faithful the 
memory of the favors and graces they have received 
from God, but also because they expose to the eyes 
of Christians the miracles He has wrought and the 
salutary examples He presents them in the persons 
of the saints, so that they may return Him thanks 
and be excited by the sight of these objects to love 
and worship God, and increase in piety and virtue." 
The council of Trent terminates its instructions 
by explaining the nature of indulgences : " Jesus 
Christ," says the holy council, "having conferred 
upon His Church the power of granting indulgences, 
and the Church having from the earliest ages made 
use of the power she has received from her Founder, 
the holy council commands and enjoins her to con- 
tinue this most holy practice, and confirms it by the 
authority of the councils. The council anathema- 
tizes those who assert that indulgences are useless or 
deny the power of the Church to grant them ; which 
power, however, is to be used with care and modera- 
tion, according to the ancient and approved custom 
of the Church, lest ecclesiastical discipline may be- 
come enervated and weakened by too great license. 



CONCLUSION OF THE COUNCIL OF TRENT — ST. 
CHARLES BORROMEO. 

A. D. 1563-1584. 

The council of Trent, whose first session was held 
in the year 1545, was finally terminated in 1563, 
under the pontificate of Pius IV. Every obstacle 
which the spirit of heresy and error could raise, was 



CONCLUSION OF THE COUNCIL. 455 

opposed to this assembly for the space of eighteen 
years, in order to prevent its decrees from being exe- 
cuted or to weaken its authority. But faith finally 
triumphed, and He who has promised to remain 
always with His Church, enabled His spouse to 
obtain a victory over the passions of men, and the 
very heresy which seemed to threaten immediate 
ruin contributed towards her conservation and 
effected the happiest reformation. The twenty-fifth 
and last session was held on the third of December, 
1563. The secretary, after reading all the decrees 
of the council, proclaimed the last at the conclusion 
of this celebrated assembly. It was hardly ratified 
when the Fathers, returning thanks to God, testified 
their joy by tears and acclamations, as in the ancient 
councils. The Pope confirmed the decisions by a 
bull on the sixth of January, 1564, kings, princes, 
rulers, and all the faithful being exhorted to receive 
religiously and humbly the holy laws it had passed. 
The Venetians were the first to submit, and their 
example was very soon followed by Italy, Spain, Por- 
tugal and Poland. The decrees were also published 
in Flanders, the kingdoms of Naples and Sicily, and 
through the greater part of Germany, where, however, 
the Lutherans refused to recognize its authority, as 
if their consent affected the infallibility of the 
Church, or their sanction was necessary for the exe- 
cution of its laws. France also accepted the decis- 
ions of the holy council, whose decrees are received 
as rules of faith for the whole church, being held in 
the same veneration as the four great councils, 
according to the words of a holy pontiff, " I revere 



456 HISTORY OF THE CHURCH. 

the four first councils as I do the four gospels." The 
discipline and wise regulations of the council were 
adopted and enforced but slowly ; numerous obstacles 
arose on every side, and some of the principal 
churches at first opposed its decrees ; but God raised 
up one of those great and generous souls who have 
appeared in every century in the Church, as her sup- 
port and powerful defender. 

Charles Borromeo, the model of bishops, and re- 
storer of ecclesiastical discipline, was born in Arona, 
near Milan, of one of the most illustrious Italian 
families. From his earliest childhood he manifested 
the most pious dispositions, plainly indicating the 
wonderful designs of God in behalf of His chosen 
servant. Charles embraced the religious state at an 
early age, and his uncle, the Cardinal de Medicis, 
having ascended the Papal chair under the title of 
Pius IV, summoned him to Eome, where he was 
appointed Cardinal and Archbishop of Milan, and 
the principal administration of ecclesiastical affairs 
was confided to his charge. Thus raised to the first 
dignities of the Church, enjoying the favor of the 
sovereign Pontiff, covered with glory and honor, and 
still in the bloom of manhood, Borromeo escaped all 
the snares that beset youth and talent, and showed 
himself worthy, by his many virtues and exemplary 
deportment, of the high rank to which Providence 
had elevated him. Through his zealous efforts, the 
Council of Trent was at length terminated ; the pub- 
lication of the decrees accelerated by his urgent 
solicitations to the bishops and princes, and, as soon 
as this venerable assembly was dissolved, he convened 



ST. CHARLES BORROMEO. 457 

a large synod at Milan, in order to receive and pub- 
lish its decisions. 

Not satisfied with, his first success, Charles applied 
himself particularly to the work of reformation 
commanded by the council ; having been the mov- 
ing spirit and director of the last sessions, he was 
perfectly acquainted with the intentions of the assem- 
bly. In order to hasten matters, he began the reform 
by correcting in his own person and household 
whatever was derogatory to the dignity of the Epis- 
copal office, replacing the most innocent pleasures 
by grave and serious occupations, devotional exer- 
cises, preaching, administering the sacraments, and 
watching over the affairs of the diocese. But 
Charles Borromeo was destined to give a still more 
striking example of virtue to the Church. The 
council of Trent had loudly exclaimed against those 
bishops who did not reside in their dioceses. St. 
Charles, detained at Eome, by the express command 
of the sovereign Pontiff, considered it his imperative 
duty to personally superintend the flock confided to 
his pastoral care. He, therefore, asked his uncle's 
permission to return to his diocese, and finally, after 
urgent entreaties, obtained his request. 

Restored to his beloved children, Borromeo labored 
only for their sanctification and the glory of the 
Church of God. Gathering around him men emi- 
nent for learning and piety, he convoked a provin- 
cial council, and enacted, according to the decrees of 
Trent, the wisest regulations for the reception and 
observance of the decisions of the council, the refor- 
mation of the clergy, and the proper celebration of 
39 



458 HISTORY OF THE CHURCH. 

the divine office. While thus laboring for the wel- 
fare of his flock, Charles did not spare himself, but 
gave up all his benefices, refused to wear silk gar- 
ments, and adopted a most austere mode of life. 
His household was so well regulated that it resem- 
bled a religious seminary, rather than the palace of 
an archbishop, and, during the last years of his life, 
he subsisted entirely on bread, water, and a few 
coarse roots. 

The great sanctity and wonderful zeal of the Car- 
dinal Borromeo spread throughout Italy. This ex- 
emplary bishop frequently visited every part of his 
vast diocese, traveled through his ecclesiastical prov- 
ince, and penetrated as far as Switzerland. During 
his apostolic missions he sometimes proceeded on 
foot, endured hunger, thirst, and the inclemency of 
the weather, climbed the steepest mountains, and 
descended the most frightful precipices, to seek for 
his stray sheep and restore them to the saving fold 
of Jesus Christ. His zeal was so active, and his 
charity so fruitful, that he neglected nothing which 
could contribute to the glory of God and the salva- 
tion of souls. Unadorned altars, or negligence and 
indifference in conducting the holy ceremonies of 
the Church, found in St. Charles a reformer, who, 
by the use of magnificent vestments, when cele- 
brating divine worship, restored the grandeur and 
splendor of religion, and re-animated the piety and 
fervor of the faithful. 

He was the first who established seminaries, five 
of which were founded in his diocese. The Cardinal 
drew up wise rules for the government of these holy 



ST. CHARLES BORROMEO. 459 

asylums which lave served for models in the forma- 
tion of similar institutions that have subsequently 
been so happily multiplied in the Church. He 
erected colleges, hospitals, and monasteries, organized 
pious associations, revived the spirit of discipline 
and fervor among the regular and secular clergy of 
his diocese, convened as many as six councils, all of 
which were confirmed by the Holy See ; and, fearing 
tha" all these good works would fail to inspire his 
people with the true spirit of Christianity, he still 
reproached himself with not having commenced to 
sanctify the flock placed under his guidance. Divine 
Providence, however, sent Charles one of those great 
trials by which ordinary virtue is generally pros- 
trated, but which fully develops a great and gener- 
ous soul. The plague appeared in Milan ; and the 
wealthy portion of the inhabitants immediately 
abandoned the city ; St. Charles was advised to retire 
into a place of safety and preserve his life so valuable 
to his diocese, but the holy prelate indignantly 
rejected counsel so contrary to these words of the 
Saviour : " The good shepherd giveth his life for his 
sheep ;" and, offering his life as a sacrifice for his flock, 
he devoted all his energies to assist those stricken 
with the pestilence. 

His ardent charity knew no bounds; night and 
day he labored indefatigably for the temporal and 
spiritual welfare of the unfortunate victims, carrying 
peace and consolation wherever he appeared. His 
mere presence assuaged the acutest suffering, and 
his words of piety and resignation to the dying com- 
forted agonizing souls in their departure from this 



460 HISTORY OF THE CHURCH. 

world. The contagion, however, continued to spread, 
all resources were exhausted, and there was no poss- 
ible assistance or relief for the afflicted ; but Charles, 
in his unfailing charity, discovered new means for 
solacing the sick. He borrowed money, sold his 
possessions and furniture, even to his bed, and car- 
ried, with his own hands, nourishment and remedies 
to the sick, fearing neither danger nor death while 
alleviating the sufferings of his beloved children. 

The divine wrath was finally appeased by the 
devotion of the archbishop, and before his death 
Charles enjoyed the happiness of seeing tranquillity 
and health restored to his diocese. Seven years after 
the disappearance of the plague, this heroic soul was 
summoned to receive the crown of immortal glory, 
in recompense for so many virtues and sacrifices; 
he died on the third of November, 1584. His flock, 
whom he had cherished with the tenderness and 
solicitude of a father, were overwhelmed with grief 
at the loss of their beloved and saintly father ; his 
death was deeply felt by the Holy See, of which he 
had been a powerful support, and the Catholic world 
lamented in his demise one who, by his saintly life, 
wide-spread zeal and prudent reformation, had effect- 
ed so much good, and excited the admiration and 
gratitude of the faithful. Happy Church in whose 
bosom models of such heroic virtue are formed! 
What other society separated from the Catholic com- 
munion has ever produced a man so eminent for 
sanctity, zeal, and charity, as St. Charles Borromeo ? 



ST. THERESA. 461 

REFORMATION OF THE ORDER OF MOUNT 
CARMEL — ST. THERESA. 

A. D. 1582. 

While St. Charles was laboring for the restoration 
of ecclesiastical discipline, zealous missionaries were 
announcing the glad tidings of the gospel to bar- 
barons nations, and the implacable spirit of heresy 
was sending generous martyrs to Heaven ; new reli- 
gious institutions were being formed in the Church, 
entire reformation effected in the cloisters, and the 
primitive fervor of monastic orders restored. We 
can refer to this epoch, although it was established 
shortly before this period, the congregation of the 
Theatines, founded by Pope Paul IV ; the Barnabites, 
organized by three Milanese gentlemen, and the 
society of the Jesuits, which was confirmed in 1534, 
and enjoyed at this time a reputation due one of the 
most holy and useful orders that has ever appeared 
in the Church. 

These were not the only monuments of the six- 
teenth century, when, notwithstanding the efforts 
of heresy, religion still maintained a happy ascen- 
dancy over the civilized world; St. John of God 
founded the brothers of charity devoted to the ser- 
vice of the sick. The sovereign Pontiff approved of 
the reform of the Recollects, who observed the rule 
of St. Francis in all its purity, and France beheld 
the origin of the penitents of Picpus, and the reform- 
ation of the mendicant friars. But of all the 
institutions of this era the most illustrious is the 
one which claims St. Theresa as its reformer. 
39* 



4G2 HISTORY OF THE CHURCH. 

This ardent lover of Jesus was born at Avila, in 
Spain, and evinced from her earliest years the most 
wonderful piety. The lives of the saints, which 
was her principal reading, inflamed her young heart 
with a desire for martyrdom ; but these happy dis- 
positions were unfortunately weakened. Losing her 
mother at an age when the passions begin to develop, 
Theresa, free from all maternal restraint, occupied 
her time with romances, novels and other works of 
fiction, and imbibed from these poisoned sources 
sentiments of vanity and worldliness ; this perni- 
cious literature being most fatal to innocence and 
virtue. Before these inclinations, however, had made 
a deep impression on her youthful mind, she was 
placed in a convent, where good example and the 
exercises of religion revived her piety. Theresa then 
realized the magnitude of the peril to which she had 
been exposed, and, in order to guard against a recur- 
rence of the danger, she resolved to consecrate her- 
self to God. 

At the age of twenty-one she embraced the religious 
life in the Carmelite order, and, like a generous 
victim, zealously practiced the most rigorous pen- 
ances. This new spouse of Jesus Christ was the 
recipient of the signal favors of a God who never 
allows Himself to be outdone by the generosity of 
His children. The divine gifts Heaven showered 
upon this humble servant, and the ineffable graces 
with which her soul were inundated, was the theme 
of every tongue in the convent. These days of 
peace and consolation were however limited. Ke- 
called to the world, in order to re-establish her feeble 



ST. THERESA. 463 

and delicate health, Theresa became lukewarm and 
indifferent, acquired a taste for worldly amusements, 
and formed intimacies, which, although innocent in 
their nature, kept her in a state of imperfection and 
frivolity, so contrary to a spirit of recollection and 
fervor. The death of her father, and the perusal of 
the confessions of St. Augustine, re-animated the 
heart of Theresa, revived her piety, detached her 
from earthly affections, and raised her to a state of 
the most sublime and perfect love of God. When 
attempting to describe the fire which inflamed her 
soul, and the ardor by which she was consumed, 
words failed her ; and if in the height of her raptures 
a few sentences escaped her lips, she was heard to 
exclaim, " Enlarge, my God ! enlarge my heart or 
withdraw thy divine grace." These celestial favors 
were not conferred without a mixture of trials and 
sorrows. It was thought, by some persons, that the 
revelations with which God favored His servant 
were only mental illusions, and at one time they 
threatened to take her before the tribunal of the 
inquisition. 

In the midst of these exterior persecutions, mental 
languor and interior trials, Theresa never murmured, 
but suffered with heroic calmness and resignation. 
Tranquillity of mind and peace of soul soon succeeded 
to the storm, her persecutors became her vindicators, 
and those who had refused to recognize in her the 
gifts of God were the first to proclaim her virtues. 
Theresa began about this time to labor for the refor- 
mation of Carmel; endowed with superior talents 
and a courage not often found in a woman, she 



464 HISTORY OF THE CHURCH. 

surmounted every obstacle, and by dint of perse- 
verance, labor and zeal, revived in her order a spirit 
of penance and regular discipline. Sixteen female, 
and fourteen male, convents embraced during her 
life-time her austere rule, which shortly afterward 
extended throughout the Catholic world. 

Theresa was seconded in her efforts by John 
d'Ypez, better known as St. John of the Cross. An 
humble, mortified Keligious, animated by the true 
spirit of evangelical perfection, John d'Ypez sus- 
tained and encouraged Theresa, at the same time 
submitting to all she thought necessary for the res- 
toration of the primitive spirit of Carmel. The 
sanctity of his life and the greatness of his miracles 
have placed him among the number of the saints. In 
the midst of her labors for the welfare of her order, 
St. Theresa was afflicted by frequent illness and ex- 
cruciating physical pain, but she obtained strength 
to bear them patiently from that ardent love of suf- 
fering, which caused her to exclaim so often : " Let me 
either suffer or die !" She never complained of these 
severe maladies, but esteemed herself too happy in 
purchasing, by a momentary anguish a crown of 
never fading bliss, which bright recompense for her 
many and heroic virtues she received on the fourth 
of October, in the year 1582. 



ERRORS OF BAIUS. 465 



ERRORS OF BAIUS. RENEWED VIOLENCE OF 
THE HERETICS. 

Baius, a Doctor of Louvain, with a view of uniting 
Catholics and Protestants, promulgated most errone- 
ous opinions with regard to grace, free will, justifica- 
tion and original sin. He taught that the involuntary 
motives of concupiscence are sinful ; that liberty, 
according to the Holy Scriptures, is a deliverance 
from sin ; that man is laid under a law of necessity ; 
that since the fall of Adam all the works of men 
not actuated by divine grace are criminal ; and that 
a sinner before being justified can merit eternal life. 
This Lutheran doctrine had no sooner appeared than 
it found zealous opponents in the defenders of the 
Catholic faith. The theological faculty of Paris in 
1560, censured eighteen propositions extracted from 
the works of Baius ; and a few years afterward the holy 
Pope Pius V condemned seventy-six of his heretical 
opinions. Baius, at first, seemed to submit to the 
sentence, but soon published a long apology of his 
doctrine, in which he unhesitatingly asserted, that 
the teachings of the holy fathers were attacked in 
the bull in which he was anathematized. Pius V, with 
extraordinary condescension, ordered a new exami- 
nation of the censured doctrine, and confirmed his 
first judgment. Baius refused to sign his condemna- 
tion, but finally obeyed, through fear of attracting too 
much notice if he persisted in his insubordination. 
After the death of the Pope, Baius and his followers 
again commenced to disturb the peace of the Church. 
He published the sixth apology of his doctrine^ com- 



466 HISTORY OF THE CHURCH. 

plained of having been condemned without a hear- 
ing, and used every argument which could possibly 
justify his course. 

Gregory XIII, in order to put an end to the trou- 
ble, issued a bull in the year 1579, confirming that 
of Pius V. The university of Louvain and all the 
Doctors received it, and Baius was once more forced 
to retract by word of mouth, and by writings, the 
condemned propositions. He obeyed, but has left 
posterity in doubt as to whether his last recantation 
was more sincere than the preceding ones. He died 
in 1589, after having traced out the labyrinth of 
errors in which we behold semi- Calvinism seeking 
refuge and defending its heresies with so much cun- 
ning, that, notwithstanding the rejection and condem- 
nation of the Church, it still desires to be looked upon 
as united to her communion. While Baius promul- 
gated his errors and proclaimed his pernicious doc- 
trine, the Calvinists devastated Flanders, revolted in 
Holland against the legitimate sovereign, and endeav- 
ored to overthrow the Spanish rule, at the same time 
that they separated from the Catholic communion. 

About this period entire kingdoms suddenly re- 
nounced the true faith, embraced the errors of 
Protestantism and seemed to have completely aban- 
doned the Church, to whom they owed their faith, 
prosperity and happiness ; Scotland, Denmark and 
Switzerland abjured the creed professed by Eome, 
and heresy stalked abroad over the world. Where- 
ever it prevailed, fire and sword destroyed the altars 
and profaned the temples of the living God, and 
cruel executioners inhumanly put to death the faith- 



ERRORS OF BAIL'S. 467 

ful who refused to recognize or embrace their errors. 
When resistance was offered and the danger partially 
averted, the wicked heretics endeavored to augment 
their numbers by exciting revolt and practicing un- 
heard of cruelties. Thus we see heresy seated on 
the throne of England, and exercising its rage 
against the Catholics. 

The inhuman Elizabeth, trampling under foot all 
law divine or human, immolated to her jealousy, and 
hatred of the religion of her fathers, the unfortunate 
Mary Stuart, Queen of Scotland, whose pure and 
innocent blood swelled the sanguinary stream which 
flowed for the same holy cause in every part of the 
kingdom. The Catholics, murdered and proscribed, 
without refuge or defense, were the unhappy victims 
of the rage and malice of these barbarous heretics. 
Thus in France, Calvinism attacked the sovereign, 
and, notwithstanding daily losses and continual 
reverses, devastated the provinces and prolonged a 
civil war, which was more disastrous in its effects 
than the invasions of the barbarous tribes were cen- 
turies previous. The heretics finally became more 
successful ; a young prince, presumptive heir to the 
throne, placed himself at the head of the rebels ; vic- 
tory followed him everywhere, and his white plume 
was adorned with the laurels of repeated triumphs. 

It was in vain that the League, a frightful mix- 
ture of human passion and false zeal for religion, 
strove to stem the progress of this impetuous tor- 
rent. He surmounted every barrier, and a decisive 
blow had already opened the gates of the capitol to 
the conqueror, when He, who watches over the wel- 



468 HISTORY OF THE CHURCH. 

fare of Christian nations, toucned the heart of the 
son of St. Louis. Henry IV renounced his hereti- 
cal opinions before entering Paris, and made a solemn 
abjuration of his errors in the church of St. Denis, 
in the presence of the archbishop of Bourges and a 
great number of prelates. His profession of faith 
was expressed as follows : " I promise and swear, in 
the presence of Almighty God, to live and die in the 
Catholic, Apostolic, and Roman Church, to protect 
and defend her at the peril of my life, and I renounce 
all heresies contrary to her doctrines." Before his 
recantation, Henry IV assembled the Protestant min- 
isters, and asked them if they believed salvation was 
to be found in the Roman Church. They were 
obliged to acknowledge, that, according to their prin- 
ciples, it could be found in that fold. " Why, then," 
replied the king, "have you abandoned it? The 
Catholics contend that there can be no salvation in 
your Church, while you admit that you could "be 
saved in theirs ; my common sense prompts me to 
espouse the safest side, and to prefer a religion in 
which, according to the testimony of the whole 
world, I can secure eternal happiness." 

Henry IV, when seated on the throne, used every 
means to repair the losses he had inflicted on the 
State and Church ; he recalled the Jesuits who were 
banished by an act of parliament, adjusted difficul- 
ties, quieted civil dissensions, and labored through- 
out his entire reign for the welfare of his subjects. 
A most estimable prince, if his passions had not 
tarnished the purity of his morals. He met his 
death by the hand of an assassin. 



ST. FRANCIS OF SALES. 469 

ST. FRANCIS OF SALES. 
A. D. 1622. 

The Church preserved the decrees of the holy 
Council of Trent, while heresy, separating itself 
more and more from the Catholic faith, plunged 
into all kinds of errors, and embraced the most oppo- 
site and contradictory doctrines. Innumerable sects 
sprang up under the leadership of restless and vio- 
lent men; each day witnessed new professions of 
faith, and the continual changes of the Protestants 
seemed to presage the speedy advent of a period 
when they should only maintain the appearance of 
Christianity and the semblance of religion. Discord 
and dissension- reigned in their conventicles, and all 
attempts at a reform, undertaken for the purpose of 
re-establishing the purity of morals and faith, only 
occasioned still greater troubles and scandals. We 
will not dwell longer upon the efforts of the heretics, 
but leave them to their endless broils and disputes ; 
nor speak further of the Anabaptists, Libertines, 
Socinians, Monists, and other horrible sects, which 
Protestantism itself blushes to own ; but we will 
direct our gaze to that living image of the Son of 
God, conversing with men, the illustrious bishop 
of Geneva, Francis of Sales, whose name is never 
pronounced without recalling the most beautiful and 
virtuous of souls. 

He was born near Annecy, in Savoy, in 1567, and 

was indebted to his pious mother for a Christian 

education, and the germs of the many virtues which 

now expanded and developed his rare qualities of 

40 



470 HISTORY OF THE CHtfttOH. 

mind and heart. Count de Sales, his father, sent 
Francis to Paris to pursue his studies. In the midst 
of the corruption of a great city, and the dangers 
which surround the young, he escaped the general 
contagion, and continued to lead a most regular and 
pious life. He was several times, however, subjected 
to severe trials, and it is related, that, overcome by a 
frightful temptation to despair, Francis for a long 
time believed himself abandoned by God, and destined 
to eternal flames. What a punishment for a pure 
heart that served God with the most extraordinary 
fervor and fidelity ! In this agonizing frame of mind 
he passed whole nights in groans and tears ; nothing 
could console or calm his tortured soul ; when one 
day as he was prostrated before a statue of Mary, and 
more than usually tormented by the dreadful thought 
of his hopeless doom, Francis addressed this touch- 
ing prayer to God : " my God ! since I am con- 
demned to hate Thee for all eternity, grant at least 
that I may love Thee with all my heart while on 
earth !" 

Scarcely had he finished this heroic act of love, 
when a bright ray of hope illuminated the darkness 
of his soul, and his supplication was rewarded by a 
deliverance from the most dreadful of all tempta- 
tions. Francis left Paris in his seventeenth year, 
and repaired to Padua where he studied theology 
and law with great success for several years. He 
then traveled through Italy, and, in accordance with 
the wishes of his father, visited all the monuments 
and places of historical or artistic interest, return- 
ing to his devoted family adorned with every virtue 



ST. FRANCIS OF SALES. 471 

and possessed of great learning ; they entreated him 
to accept the position of senator in the senate of 
Chambery ; but he positively refused the office, de- 
claring his determination to embrace the ecclesias- 
tical state. 

His design was at first opposed ; the interests of 
his noble house, and the brilliant destiny -which 
awaited him, being adduced as reasons for the relin- 
quishment of his desire to retire from the world. 
Finally, however, after many contests and a long 
opposition, he obtained his father's consent, and we 
behold him in his chosen career, instructing the poor, 
converting heretics, and proclaiming his divine call- 
ing by the practice of every Christian virtue. Cal- 
vinism had appeared in a part of Savoy, and the 
ignorant and rude inhabitants embraced its tenets 
with great ardor. Francis de Sales commenced his 
ministry by opposing this heresy ; he traversed Cha- 
blais and the neighboring country, and, in a few 
years, Catholicity reigned where Protestantism had 
formerly prevailed. No one could resist the sweet 
persuasive words of the saint: seventy thousand 
heretics returned to the Church; as many being 
converted by the example of his heavenly virtues 
and extraordinary mildness as through his eloquent 
discourses. Elevated to the Episcopal dignity, a 
few years after his ordination, he still labored inde- 
fatigably for the salvation of souls, undertook the 
conversion of the heretics of Gex, and his efforts 
were crowned with the most abundant success. 
Sovereign Pontiffs wrote him letters of praise and 
commendation, and monarchs frequently bestowed 



472 HISTORY OF THE CHURCH. 

upon this humble servant of God nattering testi- 
monials of their regard and esteem. 

Henry IV offered him an annuity and a bishopric ; 
Christine of France, who, through entreaties and 
prayers, induced him to act as her almoner, regarded 
him with the warmest affection, and the Duke of 
Savoy, his sovereign, seized every opportunity to 
manifest his reverence and love for the holiest and 
most illustrious bishop in his dominions. The 
episcopal career of St. Francis de Sales was an unin- 
terrupted succession of charitable works and apos- 
tolic labors. He reformed his clergy, visited his 
diocese, preached in the towns and villages, crossing, 
at the peril of his life, the most rapid torrents, and 
descending the steepest mountains of the country. 
He conversed with the peasants and the poor who 
came to see him with so much paternal kindness 
that he won all hearts. He himself taught the first 
elements of Christian doctrine to the children, 
encouraging their efforts and animating their cour- 
age. His zeal was unbounded and universal, and 
was proof against the most formidable obstacles, and 
undiminished by his numerous duties. He labored 
for the establishment of the Order of the Visitation,* 
counseled the illustrious St. Jane Frances de Chan- 1 
tal, its foundress, directed her course and composed 
the holy rules of this new community. So many 
arduous occupations, however, did not completely 
absorb his attention ; the saints know how to regu- 
late their lives according to a system of perfect 
order, and he found time to write several works. 

In these productions, St. Francis of Sales shows 



STATE OF RELIGION IN JAP AX. 473 

his angelic nature; they are full of sweetness and 
charity, and inspire the reader with a love of piety 
and religion. Virtue never appeared more lovely 
than when he described its beauties, and religion 
never more attractive than when he spoke of it in 
words of glowing eloquence. 

This great bishop, after a truly apostolical career, 
died, in the prime of life, at Lyons, in 1622, and was 
canonized fortv- three vears after his decease. 



STATE OF RELIGION IX JAPAN. 

The Christian religion preached in Japan by St. 
Francis Xavier, in the middle of the sixteenth cen- 
tury, had made rapid progress in that country, and 
sixty years after his death the Catholic population 
was estimated at nearly two million of souls. The 
greater number of the nobles were declared believers 
in the true faith, or were the protectors and friends 
of the Christians; several princes renounced the 
worship of idols, among the most fervent of whom 
were the sovereigns of Bongo, Arima, Fungo, Bugen 
and Omura, and their ardent faith and good works 
sustained and encouraged the neophytes. So won- 
derful a success seemed to portend that one more 
conquest would entirely christianize Japan, when 
suddenly a revolution broke out in the empire, and 
a severe persecution destroyed the peace and security 
hitherto enjoyed by the Christians. 

Tai-Kosama, a usurper, began to harass the faith- 
ful, exiled those in authority whom he suspected on 
account of their integrity and piety, and unhesitat- 
40* 



474 HISTORY OF THE CHURCH. 

ingly shed the precious blood of the courageous 
followers of Jesus Christ ; this, however, was but a 
prelude to the barbarous persecution which subse- 
quently desolated Japan. All who avowed them- 
selves Christians, perished ; no one escaped the rage 
of the persecutors; neither the infirmity of age, 
delicate women, the most elevated position, nor 
distinguished services, were exempted from the 
frightful carnage. These heroic martyrs were sub- 
jected to the severest trials ; and hell invented the 
most horrible tortures to test the courage and faith 
of these generous confessors. They were arrested, 
not singly, but in numerous bands, not chained or 
manacled, bat secured with sharp pointed instru- 
ments, which pierced and lacerated their limbs. 
The inhuman executioners dragged their victims by 
the hair, brutally assaulting and trampling upon 
their quivering and aching bodies. Such was the 
beginning of those awful scenes, from which the 
Christians, however, emerged victorious, ready to 
endure still more dreadful tortures for the sake of 
their crucified Lord and Master. At first the mar- 
tyrs were beheaded and their bodies consigned to the 
flames, but this punishment appearing too lenient, 
fresh victims were put to death in the most frightful 
manner, until the diabolical rage of the persecutors 
was nearly exhausted. 

These barbarous men employed every means 
cruelty and violence could invent for the destruction 
of the Christians, sometimes actually tearing them 
limb from limb. The legs of some were crushed 
between two heavy wooden beams, covered with 



STATE OF RELIGION IH JAPAJT. 475 

sharp iron nails ; the limbs of others stretched and 
extended by slow and exquisitely painful tortures ; 
several were laid on their faces, and, after piling 
large stones on their bodies, they were elevated by 
ropes fastened to their hands and feet drawing them 
backwards, and in a moment, crushing the bodies 
to a thousand pieces. Numerous bands of execu- 
tioners traversed the provinces seeking new victims, 
so as to prolong the persecution. Sharp bodkins were 
inserted under the nails of the martyrs, and then 
suddenly and violently withdrawn, occasioning the 
most excruciating agony ; others were thrown into 
pits filled with vipers, their bodies pierced with 
pointed reeds, naming torches were applied to the 
wounded flesh, and, in order to lacerate the heart as 
well as the body, tender mothers were struck with the 
heads of their infants who were held aloft by their 
feet, the inhuman fiends redoubling their cruelty at 
every agonizing shriek of the innocent lambs. 

These dreadful sufferings, however, did not dimin- 
ish the courage of the Christians, but seemed to 
animate them with an ardent desire for martyrdom ; 
they hastened to the place of execution as though it 
were a great festival, and were never more joyous 
than when being dragged to the scaffold ; the prisons 
resounded with beautiful hymns, and the darkest 
dungeons were transformed into bright sanctuaries, 
where the praises of the Lord were continually sung. 
"When the decree proscribing the Christian religion 
throughout Japan was issued, the women assembled 
for prayer, boldly carrying some symbol of the faith ; 
the maidens took the vow of virginity, and the little 



476 HISTOKY OF THE CHURCH. 

children ran to meet the guards, so as to be placed in 
the ranks of the martyrs. Seeing their parents dis- 
tressed on account of their tender age and delicate 
bodies, these infant soldiers of the cross promised to 
entreat the executioners to put them to death the first ; 
and in order to calm the fears of a fond father 01 
loving mother, endeavored to become accustomed 
to suffering, anticipating by voluntary tortures the 
cruelties which awaited them at the hands of the 
inhuman tyrant, who thus ruthlessly destroyed these 
innocent babes. God, however, did not abandon His 
servants, but sustained them with a supernatural 
courage, and manifested His power as visibly as at 
the time of the first martyrs; the chains which 
bound the Christians were severed by invisible 
hands, their frightful dungeons transformed into 
abodes of bliss, and the persecutors either converted 
or punished. The fire of persecution, however, can 
never die out as long as any Christians remain, and 
it seems that new tortures will be invented and new 
cruelties practiced. 

In the neighborhood of Nagazaqui there is a 
frightful mountain which vomits forth flames, fetid 
waters and burning lava ; the persecutors resolved 
to cast the Christians into this horrible abyss ; but 
as they would be immediately suffocated if thrown 
with force, they were lowered by degrees that through 
this insupportable agony their constancy might be 
overcome, or else they would expire in the most vio- 
lent convulsions. Some of the martyrs were stretched 
naked upon the edge of the crater of the volcano, 
and exposed to the eruptions of lava and flames 



STATE OF RELIGION" IX J A PAX. 477 

which, from time to time, issued forth, they were 
soon covered with pustules, which caused the most 
terrible suffering; when their poor bodies were 
reduced to one agonizing wound, they were abandon- 
ed as corpses ready for the charnel house. To this 
punishment was frequently added the torture of 
water and the pit. In the first, the victim was made 
to drink an immense quantity of water, and when 
dreadfully swollen, a plank was laid across his stom- 
ach, and by walking heavily upon it, all the water 
he had swallowed, accompanied by streams of blood, 
was ejected. In the second, the martyr was lowered, 
head downward, into a disgusting pit, reeking with 
filth, two sloping planks fastened over his back and 
stomach, shut out the light, and prevented any of the 
horrible odor from escaping. 

In this frightful condition the generous Chris- 
tians suffered a lingering martyrdom ; their nerves 
shattered, muscles distended, the blood pouring 
from their eyes, ears, nostrils, and mouth, so copi- 
ously, that death would instantly have released them 
from their tortures, if their fiendish executioners 
had not rendered them a cruel assistance, which 
prolonged their lives in excruciating agony for nine 
or ten days. It was through these diabolical means 
that the Church was utterly destroyed in Japan. 
All the missionaries became successively the victims 
of these atrocious cruelties, and the executions were 
only suspended when there were no more Christians 
to be found in the empire. The tyrants abolished 
the slightest vestige of religion ; every Japanese was 
obliged to wear some external sign of paganism ; and 



478 HISTORY OF THE CHURCH. 

all Europeans, with the single exception of the Hol- 
landers, who were allowed to land at the port of Nan- 
gazaqui, were forbidden by the most stringent laws 
from penetrating within the limits of the empire. 
profound wisdom of God! how inscrutable are 
Thy ways ! Thou hast snatched the torch of faith from 
a soil, which was so carefully cultivated, so fruitful 
in virtue, watered by the innocent blood of so many 
martyrs, sanctified by the labors of numerous Apos- 
tles, and yet weak mortals seek to unveil Thy coun- 
sels and penetrate Thy judgments! 



ORIGIN OF JANSENISM. 

A. D. 1630. 

Baius, whose errors and condemnation have been 
elsewhere narrated, left disciples, who in secret spread 
his doctrine and propagated his pernicious belief. It 
now remains for us to show how they succeeded in 
reproducing his teachings, what efforts were made to 
sustain them, and for us also to demonstrate, by un- 
masking their obstinacy and artifices, how the least 
innovations in matters of faith are criminal and dan- 
gerous. Jansenius, who gave his name to this new 
heresy, was born in Holland, and had imbibed from 
James Janson, a Doctor of Louvain, the errors of 
Baius. He became attached through the persuasive 
eloquence of his master to the heretical opinions, 
represented as being the pure doctrine of St. Augus- 
tine ; and he applied himself for more than twenty 
years to the examination of the writings of this great 



OKIGIK OF JANSENISM. 479 

Doctor, hoping to discover therein the necessary 
authority for supporting the opinions toward which 
he was already favorably prejudiced. 

The fruit of these labors and researches was a 
large work, which he entitled " Augustinus," as if con- 
taining only the doctrines of this great saint. His 
book was finished in 1638, and about being published, 
when he died of the plague, two years after his 
nomination to the bishopric of Yypres. He had 
confided his intentions to some friends, desiring 
them to publish his work, after inserting several 
protestations of submission to the Holy See, no 
doubt insincere, since the author could not ignore 
the fact, that, in reviving the errors of Baius, he 
would merit the same condemnation. Two years, 
therefore, after the appearance of the "Augustinus," 
Urban VIII anathematized the work as reproducing 
the heresies of Baius. The censuring voice of Rome, 
however, far from arresting the progress of the 
creed, irritated the pride of the partisans of the new 
doctrines, and rendered them more obstinate and 
persistent in their defense. Cornet, head of the 
faculty of Theology of Paris, presented five proposi- 
tions, extracted from the writings of Jansenius, before 
the Sorbonne, and the faculty having condemned 
them, seventy Doctors exclaimed against the sentence 
and refused to submit to the decision. The affair 
was then carried before the bishops, who referred it 
to Pope Innocent X, and the sovereign Pontiff, after 
an examination of two years, at length solemnly 
condemned the five doctrinal points. 

Completely conquered and crushed by this blow, 



480 HISTORY OF THE CHURCH. 

which they had striven to elude, the Jansenists 
declared that the propositions had been condemned 
according to reason, but not according to fact, that 
is to say, as heretical and impious in themselves, but 
not according to the meaning of Jansenius, an 
empty subterfuge of heresy, which only served to 
unmask the false teachings of Doctor Arnaud and 
his adherents. In fact, if this distinction could be 
admitted, the condemnation of heresy by the Church 
would be vain and useless ; it could be obstinately 
defended, under the pretext that the author was mis- 
understood, and the true meaning of his words 
distorted and changed. Thus, in order to effectually 
destroy all the resources by which cunning seeks to 
sustain error, Alexander VII, in his decree of 1656, 
declared that the five propositions were taken from 
the work of Jansenius, and were condemned accord- 
ing to the meaning of this author. 

Convicted by this sentence, which was sanctioned 
by the whole Church, the Jansenists pretended that 
the bull simply referred to the regulation of disci- 
pline, which only exacted a respectful silence and 
not entire submission ; and in order to avoid signing 
the formula of faith which was prescribed at this 
period, they had recourse to equivocations and men- 
tal reservations of which they pretended to have a 
great horror. The heresy was finally attacked in its 
last stronghold ; Clement XI, by his bull of 1705, 
declared that a respectful silence was not the proper 
mode of rendering the obedience due the Church ; 
but that it was also necessary to condemn, as here- 
tical and worthy of rejection, the real meaning of the 



ORIGIN OF JANSENISM. 481 

writings of Jansenius, which had been formerly con- 
demned in the five propositions. 

It was in this way that the question of Jansenism 
and its condemnation arose, in the beginning of the 
seventeenth century. At first unknown, feeble, and 
servile, this new off-shoot of heresy assumed an 
appearance of piety, and an affectation of severity 
and rigor in morals. It soon extended and attracted 
followers, and although possessing no attractive 
attributes, whole judicial and religious corporations, 
through a spirit of revolt and opposition to legiti- 
mate authority, which is the distinctive character- 
istic of Jansenism, obstinately persisted in the 
defense of a doctrine which did not seem at all 
calculated to gain proselytes. In fact, far from 
lightening the yoke imposed by religion, it aggra- 
vated it, and it made the tribunal of penance a tri- 
bunal of terror and vengeance. 

The Jansenists only spoke of mortifications, aus- 
terities, and self-renunciation, while maintaining 
at the same time that all good works are the gifts of 
God, as gratuitous and independent of the natural 
inclination of man, as the rain is of the earth. They 
described in glowing terms the charity and love of 
God, and still represented Him as a hard and cruel 
master, who wishes to reap where He has not sown, 
who punishes because we have not received what He 
does not judge proper to bestow, and even refuses to 
give. They teach that love only, and not fear, should 
attract us to a God who denies His grace not only to 
sinners, but even to the righteous, who blames them 
for faults it was impossible to avoid, and punishes 
41 



482 HISTORY OF THE CHURCH. 

them for not possessing virtues never conferred upon 
them. In short, a God who sent His only Son to die on 
the cross for the salvation of a few men, and not for 
the redemption of the whole human race ; such is the 
substance of the pernicious doctrines of Jansenism. 
A frightful combination of the most gloomy and 
despairing heresies, which makes man the mere 
sport of the anger of God, makes virtue a gift pos- 
sessed without merit, acquired without effort, and 
lost without any fault ; pictures crime as a fatality 
which cannot be avoided, a misfortune that over- 
whelms us, and a precipice down which we are 
dragged by corrupt nature. We will shortly see the 
disastrous consequences of this dangerous creed, 
which leaves nothing undone to oppose legitimate 
authority, which creates a disgust for the practice of 
virtue, destroys confidence in God, and plunges us 
into despair. 

ST. VINCENT DE PAUL. 
A. D. 1660. 

There are few periods in the history of the Galli- 
can Church so fruitful in pious institutions, and 
eminent personages renowned for the sanctity of their 
lives and the firmness of their faith, as in the first 
part of the seventeenth century. It seemed as if 
Heaven was pleased to unite during this golden age 
the most sublime virtues in opposition to the efforts 
of heresy, and show to the world that it was from 
the bosom of the true Church that zealous mission- 
ers came forth, as well as holy Pontiffs, pious found- 
ers, and so many useful institutions established for 



ST. VINCENT DE PAUL. 483 

the glory of God, and the succor of the poor and 
unfortunate. 

Berulle, Oilier, Bourdaise, Vincent de Paul, and 
so many others who participated in their labors, were 
all children of the Catholic Church. To recount 
their virtues and apostolic lives is to confound heresy 
and glorify the Holy Mother of all the faithful, who 
has received from her celestial spouse the power of 
producing saiuts. 

Vincent de Paul, the most illustrious of the holy 
personages, who, at this remarkable epoch, reflected 
honor on the Church and glorified religion, was born 
in the diocese of Dax, in 1576, of poor and obscure 
parents, and during his childhood was employed in 
tending sheep. He afterward had the happiness of 
receiving an education, and finally entered the priest- 
hood. Shortly after, when returning from Mar- 
seilles to Narbonne, he fell into the hands of the 
Turks, who carried him in captivity to Tunis ; but 
Providence, who had particular designs of mercy in 
his regard, soon delivered him from prison. He suc- 
ceeded in converting his master, who was a renegade 
Christian, and they both escaped in a small skiff, 
leaving the land of captivity to return once more 
to their native country. 

On arriving in France, Vincent de Paul success- 
ively filled several positions where his rare humility 
concealed his worth and veiled the luster of his vir- 
tues. Finally, M. de Berulle placed him in the house 
of Emmanuel de Gondey, general of the galleys, 
where he began to manifest more openly the holy 
zeal which animated his pure soul. He first estab- 



484 HISTOEY OF THE CHURCH. 

lished country missions, and ardently applied himself 
to this most important work of the ministry. Being 
summoned to Marseilles, whither the general of 
the galleys had repaired in order to perform the 
duties of his office, he could not behold, without 
emotion, the frightful condition of the galley slaves ; 
who, condemned by human justice, expiated their 
crimes, deprived of all consolation, in the midst of 
blasphemies and despair. Vincent lavished the 
tenderest care upon these unfortunate beings, and 
strove to soften and subdue their unhappy hearts, 
rendered fierce and ungovernable by the withering 
breath of sin. 

Nothing seemed painful to him in the exercise of 
this most arduous ministry ; he lived in the midst 
of these poor wretches so as to solace their griefs and 
assuage the hardships of their unfortunate lot. It 
is related, that, touched by the despair of one of 
the slaves, he took his place, carried his chain, and 
remained for some time in the prison. St. Francis de 
Sales, who said he could not find a worthier priest in 
the Church of God than Vincent de Paul, confided to 
him the direction of the Sisters of the Visitation, who 
for forty years enjoyed the happiness of receiving his 
intructions, and profiting by his beautiful example. 

The moment had now arrived when St. Vincent 
de Paul was to develop the generous and noble 
inclinations of his holy soul. After the death of 
M. de Gondy, he retired to the college of the Bons- 
Enfants (Good Children), and there commenced the 
foundation of the congregation of St. Lazar, or the 
Priests of the Mission, which was approved in 1632; 



ST. VINCENT DE PAUL. 4S5 

and as if the establishment and direction of this 
budding institution was not sufficient for his zeal, 
he superintended the missions of Italy, Scotland, 
Barbary, and Madagascar; gave retreats to the 
young men preparing for holy orders, and organized 
those celebrated ecclesiastical conferences, which have 
produced so many illustrious bishops and holy 
personages. Being summoned to the Queen's council, 
he repaired to the court, in order to establish perfect 
equity and justice, and to show all the authority 
which can be exercised by a holy priest, who is only an- 
imated with a desire to promote the interests of God. 
The moving spirit in all kinds of good works, 
which charity effected at this period, Vincent de 
Paul founded the order of the Sisters of Charity for 
serving the poor and sick ; erected the hospitals of 
Bicetre, SalpStriere, Pitie ; that of Marseilles for the 
galley slaves ; and the Holy Xame of Jesus for the 
aged and infirm. A zealous protector of virgins 
consecrated to God, he sustained the institutions of 
the Daughters of Providence, St. Genevieve and the 
Holy Cross. St. Vincent succeeded in effecting a 
reformation in Grammont, Premontre and the Abbey 
of St. Genevieve. But an object particularly dear 
to his heart was the sad condition of so many infants, 
who, born in vice or misery, were found abandoned 
by their inhuman parents in the streets and alleys 
of the capital. Deserted by the whole world, they 
seemed to have only received life to endure suffer- 
ings, or drag out a wretched existence in sorrow and 
crime. Vincent de Paul could not behold these 
innocent victims without sentiments of the deepest 
41* 



486 HISTORY OF THE CHURCH. 

compassion and tenderness; he commenced his 
charitable work by rescuing some of these babes, 
interesting in their behalf the energies of some pious 
souls, and in a short time the foundling hospital 
was established and endowed. 

While solacing present misfortune, however, he 
foresaw the wants of the future, and organized the 
confraternity of the Daughters of Charity, and these 
worthy children of St. Vincent de Paul, also in- 
herited his sublime charity, for no species of benevo- 
lence is unknown to them, and no infirmity or mis- 
fortune is unsolaced or uncared for by these holy 
women. Persons afflicted with the most loathsome 
diseases, hardened prisoners, destitute orphans, dis- 
tant islands, foreign lands, nothing can weaken their 
courage or abate their charity ; hastening as they do 
to comfort misery and wretchedness wherever it may 
be found. Utterly incapable of such generous devo- 
tion, heresy cannot behold the Sisters of Charity 
without admiration ; and its envenomed lips, which 
utter the most horrible blasphemies against the 
Church of God, are eloquent in their praise of these 
truly Christian women. To all these good works per- 
formed or directed by St. Vincent de Paul is added 
the distribution, through his hands, of more than 
forty million of francs in alms, not only in France 
hut even to the farthest extremity of the world ! 

Numerous provinces were rescued from the horrors 
of famine through his watchful care, and the unfor- 
tunate found in him a benefactor and father in times 
of war or of distress. In the midst of the prodigies 
wrought through his means, St. Vincent was ever 



THE FAITH IX CHINA, ETC. 487 

poor, humble, and considered himself the least and 
most unworthy of men. Overcome by age, labor and 
suffering, he entered into a blessed eternity, on the 
twenty-seventh of September, 1660, in his eighty- 
fifth year, bitterly lamented by all, especially the 
afflicted and unhappy, who had lost an ardent friend 
and zealous protector ; and leaving to posterity a 
name which is enshrined in the hearts of thousands, 
who are to-day benefited by his unwearied and inde- 
fatigable exertions, in the cause of suffering humanity ! 



PROGRESS OF THE FAITH IN CHINA, AND THE 
OTHER COUNTRIES OF THE EARTH. 

God does not limit His watchful care to one small 
portion of the globe ; for Jesus Christ, who has died 
for all mankind, provides every nation with the 
means of salvation, and leads them to a knowledge of 
the truth: "Who will have all men to be saved, and 
to come to the knowledge of truth." (1 Tim., 2, 4.) 
It is for this end that He has in all ages inspired 
apostolic men with a desire to carry the light of 
faith to the most distant nations, buried in the dark- 
ness of infidelity. 

During this century, a numerous band of holy men 
devoted themselves to distant missions, one of the 
most flourishing of which was the Chinese empire. 
St. Francis Xavier, the Apostle of Indies and Japan, 
expiring within sight of this country toward which 
his zeal was directed, was only able to supplicate the 
throne of grace for the salvation of its benighted 
inhabitants. Toward the latter part of the sixteenth 



488 HISTORY OF THE CHURCH. 

century, Father Eicci and two other Jesuits, ani- 
mated with the same desire to accomplish the con- 
version of these infidels, succeeded in effecting an 
entrance within the limits of the empire, by joining 
some Portuguese merchants who were traveling 
thither. Ricci, who was well acquainted with the 
language, laws and customs of this nation, began by 
exciting admiration through his writings and learn- 
ing ; for it was by mathematics and astronomy that 
Christianity was introduced, and the influence 
acquired by missionaries versed in these sciences was 
the means of propagating the faith in this vast 
empire. Eicci first obtained permission to settle in 
Canton, and afterward at Nankin, where his admir- 
ers increased rapidly. He built an observatory, and 
profited by the consideration in which he was held, 
to announce the Christian religion, of which there 
scarcely remained the slightest vestige, although it 
had been preached in this country during the time 
of the Apostles, and subsequently in the seventh 
century. 

The holy missionary, assisted by his companions, 
was so happy as to convert several of these infidels, 
and even some of the mandarins, which prepared 
the way for his entrance to the capital. He arrived 
at Pekin in 1600, and won the favor of the Emperor, 
who allowed him to reside in that city ; some pictures 
of our Lord and the Blessed Virgin, which he pre- 
sented to this prince, were accepted with pleasure, 
and placed in a conspicuous position in the palace, 
and every honor and respect was shown them. The 
zealous missionary profited by this auspicious 



THE FAITH IN CHINA, ETC. 489 

beginning, to spread the light of the gospel, the end 
and aim of all his labors. He succeeded in convert- 
ing a great number of Chinese, including some of 
the principal officers of the court; Ricci enjoyed the 
continual favor of the Emperor, erected a church, 
planted the germs of Christianity, which soon pro- 
duced abundant fruit, and terminated his glorious 
career in 1617. 

Father Schall, a Jesuit of Cologne, who was sum- 
moned to the imperial court, became the professor 
of mathematics, and was appointed one of the man 
darins. His life was passed in alternate peace and 
the most violent persecutions ; wasted and worn by 
sufferings, he died in 1666, after having zealously 
performed the laborious duties of a missionary for 
the space of forty years. The Religious of different 
orders, particularly those of St. Dominic, and the 
secular clergy, associated themselves with the Jesuits 
in the great work of the propagation of the gospel,, 
and were rewarded with numerous conversions. 
Their success excited the envy of the bonzas, and 
several mandarins, who began a persecution ; but 
the ardor of these laborers in the service of God, 
and the fervor of the converts, were only augmented 
by this painful trial. 

Toward the end of the seventeenth century a 
revolution placed on the throne the dynasty of the 
Tartar princes, who during the remainder of this 
century were favorable to the Christians. Churches 
were erected throughout the whole empire, in honor 
of the one true God, and a magnificent temple built 
within the precincts of the imperial palace. The 



490 HISTORY OF THE CHURCH. 

harvest was so abundant that the number of mission- 
aries were insufficient for the work; but the courage, 
zeal, and activity, of this little band supplied the 
deficiency, and they carried the light of faith into 
the most remote portions of this vast empire. 
During the century, God raised up other apostolic 
men, who announced the glad tidings of the gospel 
on the coasts of Africa, in Egypt, Greece the Levant, 
and throughout nearly the whole continent of 
America. 

From the sixteenth century, missionaries visited 
all parts of the Western hemisphere, and while civil- 
izing the people by instructing them in the true faith, 
used every effort to repair the ravages which ambition 
and the love of gold had made in the New World. 
We cannot but admire the zeal of these missionaries, 
who were not deterred by the ferocity of savage 
tribes, long journeys, strange climates, the dangers 
and hardships of sea voyages, or foreign and un- 
known tongues. They have braved the deep snows 
of the North, the burning sands of the South ; the 
pride of civilized nations, such as the Chinese ; the 
ignorance and stupidity of the Indians in America, 
and have often been exposed to frightful perils, and 
even death itself, while exercising the functions of 
the holy ministry. 

It is evident that no human or interested motives 
are capable of inspiring such extraordinary courage ; 
that it is only Christian zeal and supernatural charity 
which can infuse such noble sentiments into the 
hearts of Catholic priests, who have won more and 
greater triumphs than the most renowned of earthly 



THE CAUSES OF INFIDELITY. 491 

conquerors. If these heroic men had not commenced 
to direct the route of navigators, and made the most 
important discoveries, the largest portion of the globe 
would be still unknown. Christianity is, therefore, 
victorious over every obstacle ; always universal in 
not being confined to any particular country, but is 
spread through all parts of the known world, gain- 
ing everywhere believers and followers. Like a great 
tree planted, as St. Paul says, on the Apostles and 
prophets, and on Jesus Christ, who is the corner 
stone, she continually produces new branches, which 
flourish in the most arid soil and bears abundant fruit. 



THE CAUSES OF INFIDELITY. 

The despairing doctrines of Calvin and Luther 
touching predestination, free will and grace, caused 
the most disastrous consequences. Calvin made God 
the author of sin, as is testified by Bolsec, an apostate 
Carmelite monk, and Luther professed the most 
anarchical principles in his work on Christian Lib- 
erty. These pretended reformers, who revived the 
errors of the Albigenses and other heretics, as inj u- 
rious to the welfare of governments, as hurtful to the 
true religion, excited in the minds of men a spirit 
of unbelief and insubordination. Their pernicious 
teachings produced the Socinians; the Deists ap- 
proved of the creed and followed in the footsteps of the 
Socinians, and from this desire of change sprang the 
infidelity which prevails at the present day. 

It was from the bosom of Protestantism, that in 
England there arose Hobbes, Tholand, Woolston, 



492 HISTOKY OF THE CHURCH. 

Tindall, and so many others, who openly taught the 
most impious doctrines. Spinoza and Bayle ap- 
peared in Holland ; one of whom established deism, 
or rather materialism; and the other proclaims in 
all his works a skepticism which caused him to say 
that " he was really a Protestant ; since he protested 
against every religion;" but Catholicity was the 
principal object of all his attacks. These men can 
be regarded as the first of those writers who afterward 
in every country repeated and inculcated their soph- 
isms under plausible forms. 

But the principal support of infidelity was the 
conduct of the Duke of Orleans, regent of France 
during the minority of Louis XV. It seemed as if 
God manifested His wrath against this nation, when 
death removed the Dauphin, the father of Louis XV, 
and the pupil of Fenelon, a prince who inspired fond 
hopes of a prosperous and religious reign ; and also 
when the father of Louis XVI was snatched from 
the useful career he was pursuing, the Church and 
State both suffered from his untimely loss. It was 
especially during the regency of the Duke of Orleans, 
that infidelity, until then fearful of exposure, began 
to extend and glory in its pernicious doctrines, which 
menaced the destruction of society as well as the ruin 
of religion. The palace of the regent was the resort 
of the wits and learned men of the day ; it was within 
its precincts that they perpetrated their epigrams 
and ridiculed the most sacred things and persons 
most worthy of honor and reverence ; and from its 
walls issued those sarcastic and irreligious speeches 
which circulated through the capital and provinces. 



THE CAUSES OF INFIDELITY. 493 

The regent, was regarded as the protector of these 
unbelievers, who took the name of philosophers, and 
openly approved of the most shameful license, which 
began in the palace and spread through the entire 
kingdom. They began by publishing anonymous 
pamphlets and short essays ; a lingering vestige of 
shame preventing them from prefixing their names 
to these articles, as the nation was still attached to 
the religion established by Jesus Christ. It was not 
until 1751 that Prades, a priest and member of the 
Sorbonne, dared to defend a thesis regarded as 
the first public assault of infidelity against the 
Church. Diderot, one of the most violent advocates 
of this philosophy, had assisted him in the composi- 
tion of this work, which was a synopsis of all the 
impious creeds of the pretended freethinkers. 

During this same year, appeared the two first vol- 
umes of the Encyclopedical dictionary, a huge com- 
pilation which, according to the prospectus, claimed to 
be the most complete receptacle of all human knowl- 
edge, and a perfect library in itself; in reality, how- 
ever, it was only the depositary of all the errors, 
sophisms, and calumnies, which, from the earliest 
ages, heresy had uttered against religion ; being, in 
short, an arsenal of infidelity. This Encyclopedia, 
by dint of influential supporters, and the laudations 
and praises of all the papers belonging to their party, 
soon became a popular book ; and the learned men 
of the day gradually became tinctured by this per- 
nicious work, which was evidently the end and aim 
of its unprincipled authors. 

Voltaire, who derided everv precept of morality, 
.42 



494 HISTORY OF THE CHURCH. 

had sworn to consecrate his life to the destruction 
of the Christian religion ; he was then in the zenith 
of his genius. He boldly attacked the Catholic faith 
in a number of writings, wielding the pen of ridicule 
with the malice of a demon, and adorning his 
sophisms with a brilliancy of expression that dazzled 
the imagination, while it blinded the intellects of 
his readers. The wide-spread perusal of his insidious 
and impious works rendered Voltaire undeservedly 
famous, and attracted a great number of proselytes. 
Learned and able writers, however, immediately 
hastened to unmask his errors, and, while victoriously 
refuting his infidel creed, demonstrated the undeni- 
able and unimpeachable truths of religion, and so 
forcible are their arguments, that these dangerous 
books can only influence those who embrace this 
philsophy, on account of the license it allows their 
passions, and the freedom it gives them from all 
moral restraint. Infidelity rejects revelation, ridicules 
tradition, and calumniates the religion established 
more than eighteen hundred years ago by Jesus 
Christ Himself. 



SECRET SOCIETIES. 
A. D. 1725. 

The eighteenth century, so fruitful in errors, also 
beheld the origin and extension of those secret asso- 
ciations and clandestine assemblies known under the 
name of Free Masonry. England, which had cast 
abroad the first seeds of infidelity, was the birth- 
place of the founder of this dangerous society. An 



SECRET SOCIETIES. 495 

English lord in 1721 established in Paris the first 
French lodge, and a few years afterward several 
existed in the capital and provinces. 

In the beginning, these associations did not appear 
suspicious, and no great importance was attached to 
the secret of the initiated ; but, soon, circumstances 
aroused the vigilance of the authorities, and very 
shortly alarming revelations were communicated to 
the government. It was proved, that among the 
Free Masons there were men who meditated the 
ruin of the State and Church ; that they were bound 
by the most frightful oaths ; their designs being 
kept from members whose acquiescence was doubt- 
ful. Secret societies were, therefore, proscribed in 
several countries ; Clement XII and Benedict XIV, 
condemning them under pain of excommunication. 
These vigorous measures, which seemed sufficient 
to arrest the incipient evil, only served to spread the 
contagion, and perhaps impelled it more forcibly 
toward crime and rebellion ; in fact, from this period 
the most influential and conspicuous characters dur- 
ing the revolution were the warmest advocates of 
secret societies. Voltaire, Condorcet, Bonneville, 
Lalande and Volney, the moving spirits of the great 
political changes ; Mirabeau, Chapelier and Fauchet, 
all belonged to the highest ranks of Free Masonry. ' 

Struck by the wonders it pretended to conceal, and 
the mysterious trials and absurd ceremonies through 
which the initiated are obliged to pass, several authors 
carefully examined this organization, and collected 
a number of facts, showing their dangerous tendency, 
and have ascertained by their researches the true 



496 HISTORY OF THE CHURCH. 

spirit and real end of Free Masonry. All the 
members were not admitted to a knowledge of what 
transpired in the society, the initiated alone being 
cognizant of the secret plans and proceedings. 
Although some of the writers who undertook to 
unveil the mystery of these assemblies are not 
altogether reliable, still there are enough undisputed 
facts extant, to excite distrust and suspicion of Free 
Masonry. " In short," says an author, " when it is 
remembered that it was originated by a spirit of 
irreligion and impiety, and has only extended in 
proportion as infidelity has increased; that it has 
never been embraced by any but indifferent and 
unbelieving persons, and always condemned by sin- 
cere Christians, it must be regarded as a dangerous 
institution, in its nature and consequences." 

This opinion is stregthened when the profound 
secrecy is considered, and the absurd importance 
attached to its solemn observance. If the end is 
praiseworthy, what occasion can there be for so much 
mystery ? Why are unlawful and unnecessary oaths 
imposed on the members ? What justifies their theory 
of knowledge and ignorance, and of what use are 
their extraordinary trials and ridiculous ceremonies ? 
Has it not been clearly proved that the Masons are 
the staunch supporters of philosophy, men who by 
their ideas of liberty and equality excite revolutions, 
foster a disgust of authority, and engender a spirit 
of insurbordination ? 

The entire Catholic world has always manifested 
its earnest disapproval of these mysterious organiza- 
tions, which sound governments discountenance as 



PROGRESS OF INFIDELITY. 497 

severely as religion condemns them. Pious Catholics 
are never members of secret societies, and the most 
lenient judgment which can be passed upon those 
who frequent such assemblies is, that they are 
attracted thither, not through religious conviction, 
but through a desire for liberty of action, and perfect 
freedom from the wholesome restraints of Christian 
society. 

PROGRESS OF INFIDELITY. 
A. D. 1752. 

After having shown the origin and principal 
causes of infidelity, we will proceed to show its rapid 
progress and disastrous effects. It was toward the 
middle of the last century that the modern philoso- 
phers, until then timid, and only venturing occasion- 
ally to utter a few sarcasms against the mysteries of 
religion, emerged from their obscurity, and pro- 
claimed, without the least shame, the most frightful 
impieties. For some years, it is true, they had made 
several attacks upon religion; a few men, without 
morals or faith, had dared even to attack the pure 
doctrine and consoling dogma3 of Christianity, but 
were immediately silenced by public opinion ; they 
succeeded only hi attracting a few persons of position 
and wealth, who affected to believe nothing, in order 
to give free license to their passions. The common 
people had not yet learned to despise the faith of 
their fathers, or to trample under foot all that is 
most sacred and holy in religion. 

At the period we have mentioned, however, the 
42* 



498 HISTORY OF THE CHURCH. 

spirit of sophistry had spread through the lowest 
ranks of society ; it extended on every side like a 
rushing torrent, and promulgated abroad its per- 
nicious doctrines. Voltaire, the leader and chief of 
the free-thinkers of his time, was the first to throw 
off all restraint, respecting neither the altar nor the 
throne, and pouring forth the most shameful sar- 
casms and dreadful blasphemies. As soon as the 
signal was given, the new philosophy took possession 
of the public mind, inundated the capital and the 
provinces with a perfect deluge of bad books, suited 
to all ages, sexes, and conditions ; corrupt men were 
bribed to introduce them gratuitously into colleges 
and country places, and every means were used for a 
universal diffusion of its poisonous and frightful 
doctrines. Impiety assumed every hue, and appeared 
under every imaginable form ; was reproduced in a 
thousand different ways, and attacked Christianity 
sometimes with ridicule, and again by the most glar- 
ing falsehoods. It incited subjects against their 
kings, and children against their parents and fami- 
lies, and openly inculcated immorality and insubor- 
dination. 

During this reign of profligacy and impiety, if 
any defense was undertaken in behalf of religion, 
immediately violent satires and malicious epigrams 
assailed the writer with ridicule. If, on the other 
hand, Christianity was attacked with violence, Vol- 
taire would write a flattering letter to d'Alembert, 
laud him up to the societies, and a man entirely 
destitute of genius was suddenly transformed into a 
great writer. Thus, in a few years, philosophy sue- 



PROGRESS OF INFIDELITY. 499 

ceeded in changing the mind and character of a 
great nation, substituted a frivolous taste in place of 
a desire for knowledge, fostered egotism in society, 
destroyed the ties which unite men to each other and 
to their country, and inspired each individual with 
an insatiable thirst for gold, thus transforming the 
most generous and disinterested of nations into a 
people almost devoid of loyalty. Nevertheless, in 
the midst of the overthrow of all morality and prin- 
ciple, Christianity has had in every age illustrious 
defenders, and saints of eminent sanctity and great 
virtue. 

At that period the French court exhibited models 
of most exemplary piety ; the Queen and her chil- 
dren, although surrounded with grandeur and mag- 
nificence, imitated the edifying lives of the first 
Christians, and Madame Louise, her royal daughter, 
preferred the holy poverty of the cloister to the 
splendor of a crown. This princess entered the Car- 
melite convent of St. Denis, where she lived for 
many years in the practice of the most heroic vir- 
tues, submitted to all the requirements of an austere 
rule, obedient to the voice of a simple Eeligious, and 
only distinguished from her companions by a more 
sublime piety and a more profound humility. While 
such examples consoled the afflicted hearts of the 
faithful, the Pope and the French priests showed 
themselves full of ardor and zeal in repressing the 
license of the authors, who were enemies to order 
and morality. 

We can mention with honor M. De Beaumont, 
archbishop of Paris, so justly called the Athanasius 



500 HISTORY OF THE CHURCH. 

of his age ; M. De Pompignan, bishop of Puy, who 
ardently opposed infidelity; and M. Dulau, arch- 
bishop of Aries, who deserved to shed his blood for 
the faith he had so often and so nobly defended. By 
their side can be placed numbers of priests, who, by 
the sancity of their lives and their learned writings, 
avenged religion and silenced her adversaries. 
Among these was Bergier, the author of "Deism 
Refuted by Itself," " The Assured Proofs of Chris- 
tianity," " The Apology of the Christian Religion," 
etc.; the Abbe Guenee, who, in "Letters of some 
Portuguese Jews to Voltaire," unites the force of 
incontestable argument to the most charming wit, 
and compelled even his opponent to express his 
admiration of his ability as a writer; Bullet, who 
may be regarded as one of the ablest apologists of 
the Catholic faith ; Feller, Gerard, Barruel, and a 
host of others, whose writings are found in almost 
every library. 

But the combined efforts of so many great minds 
to arrest the progress of infidelity could not recall 
the people to the pure faith and morality of their 
forefathers. The evil was too great, the bait too 
attractive, and error had taken too strong a hold ; 
nothing would save a people who had been taught 
to disbelieve in the existence of God. It was neces- 
sary that in the abyss of misfortune into which they 
had precipitated themselves they should discover 
their folly, and acknowledge, that, when separated 
from God, there can be no true liberty or real happi- 
ness for nations or individuals. 



THE SUPPRESSION" OF THE JESUITS. 501 

THE SUPPRESSION OF THE JESUITS. 
A. D. 1773. 

The suppression of the Jesuits was the commence- 
ment of the long train of disastrous events which for 
many years fill the pages of history ; and philosophy, 
having deprived the Church of zealous defenders, 
seemed already to prepare herself for great conquests, 
and therefore reposed on the ruin she had made. 
The Jesuits, who were appointed by the government 
to teach and defend religion, combated with an 
energy and success worthy of all praise, against heresy 
and infidelity. Their learned works strengthened 
the faith of Catholics against the impious produc- 
tions of modern infidels, and their zeal sustained the 
faithful when violently attacked by these enemies of 
Christianity. 

Such powerful claims on the gratitude and esteem 
of mankind excited the implacable hatred of the 
adversaries of religion, who resolved on their destruc- 
tion. Corrupt ministers prejudiced the minds of 
weak and ignorant princes, and the persecution then 
commenced against the Jesuits. Portugal was the first 
country to begin the shameful work. At this court 
there was a wicked wretch who succeeded in gaining 
the confidence of the king, and was thereby enabled 
to vent his anger and hatred upon these innocent 
yet dreaded victims. He commenced by spreading 
throughout Europe a multitude of libels, charging 
the Jesuits with the blackest crimes. He accused 
them of being accomplices to a conspiracy against 



502 HISTORY OF THE CHURCH. 

the king, his master, and petitioned the sovereign 
Pontiff to suppress the order. 

The Pope refusing to comply with this request, the 
Marquis of Pombal proscribed them throughout 
Portugal, surrounded their houses by soldiers, who 
arrested them and cast them into dungeons, from 
which they were soon dragged to be crowded on board 
of vessels, which left them, entirely destitute, on the 
coasts of the Roman states. Spain in a short time 
followed this example, and France hastened to drive 
these soldiers of the cross, these companions of the 
reviled and persecuted Jesus, from her dominions. 
"Their rules," said the bishop, in a remonstrance 
addressed to the king in 1772, " had been submitted to 
parliament, and, after a slight examination, had been 
condemned. " Without listening to their defense or 
attending to their requests, their rules were declared 
impious, sacrilegious, opposed to all laws human and 
divine ; and, under the pretext of their having com- 
mitted crimes, their colleges were closed, their noviti- 
ates destroyed, their property confiscated, and their 
vows annulled. They were deprived of the privileges 
of their vocation, and driven from the retreats they 
had chosen. 

Proscribed, humiliated, neither citizens nor Relig- 
ious, without country or possessions, forbidden to 
exercise the functions of the holy ministry, they were 
either obliged to become exiles, or sign oaths, which 
their consciences condemned. These persecutions 
and insults did not satisfy the enemies of the Jesuits ; 
they desired to obtain their general suppression from 
the sovereign Pontiff. The Roman Church possessed, 



THE SUPPRESSION OP THE JESUITS. 503 

in different kingdoms, lands which had been donated 
by pions kings to the Holy See ; these were now 
confiscated, and the foreign ambassadors, at the 
Eoman court, declared that they would not be 
restored until there were no more Jesuits ; that their 
entire suppression was the only means of re-estab- 
lishing union and concord between the Holy See and 
foreign powers. Clement XIV hesitated, and con- 
sidered the subject for a long time, and earnestly 
endeavored to save the persecuted Keligious; but, 
finally, overcome by urgent and pressing misrepre- 
sentations, he issued, on the 21st of July, 1773, a 
brief, which suppressed the Society of Jesus. 

Thus was abolished a celebrated institution which 
had existed for more than two centuries, and which 
counted nearly twenty thousand Eeligious, devoted 
to the arduous duties of teaching, giving missions, 
and practicing every good work. When an impar- 
tial and unprejudiced mind coolly examines the 
cause of the suppression of the Jesuits, and considers 
that their enemies were the enemies of the Church 
and religion ; that the crimes imputed to them are 
destitute of proof, or even the appearance of truth, 
and when it is proved that these false allegations 
refer only to a few members, and not to the entire 
body, whose doctrines and morals were always pure, 
and finally, when he remembers the services they 
have rendered the Church, the benefits of education 
they have procured for many kingdoms, the knowl- 
edge and learning they have disseminated, the spirit 
of piety they have diffused, he must be amazed at 
the malice that persecuted these admirable men, 



504 HISTORY OF THE CHURCH. 

without a hearing or an examination, and he will be 
uncertain whether to compassionate those whose glory 
could not be tarnished by the unjust hatred of so many 
enemies, or the men who did not perceive that they 
were condemning virtue and dishonoring merit. 



THE TEMPORAL POWER OF THE SOVEREIGN 
PONTIFF ATTACKED. 

The suppression of the Jesuits had been demand- 
ed as the only means of re-establishing peace between 
the Church and the opposing sovereigns, but it be- 
came, instead, the signal of discord and revolt against 
the Holy See. On all sides, pamphlets and libels 
were launched against the chair of St. Peter ; violent 
and unprincipled men denied its rights, despised its 
authority, and were not ashamed to repeat the lan- 
guage and revive the errors of Luther and Calvin. 
In Germany particularly, these dangerous opinions 
were embraced by many, and several universities 
imbibed a system of anarchy and revolt against the 
Church from the perusal of the poisonous works of 
Febronious. Joseph II, the son and successor of 
Maria Theresa, countenanced these novelties, and 
made changes in the discipline of the Church, which 
nearly terminated in a schism. 

Christian schools were superseded by normal 
schools, and instead of the old chairs of theology, 
they established general seminaries, independent of 
the bishops, and appointed, by a special commission, 
professors infected with all the new errors. A great 
number of religious houses were suppressed, and 



THE TEMPORAL POWER ATTACKED. 505 

others released from their vow of obedience to their 
superior general. The reform did not stop here ; it 
had been written and published that the bishops 
were independent of the Pope, and that they could 
grant dispensations from the general laws of the 
Church ; one of the opposing princes commanded the 
prelates to confirm this doctrine, and several bishops 
were weak enough to obey this order. Alarmed at 
the danger which threatened the afflicted Church, 
Pius VI addressed several briefs to the bishops 
and princes, entreating them not to destroy the 
unity of the Church of God, but his voice was 
unheeded ; he then formed a sudden resolution, and 
announced to the Emperor his intention of visiting 
Vienna. 

Joseph II received him with respect, and treated 
him with the consideration due to himself and to his 
office^ and was even induced to modify some of his 
edicts. Pius VI then left the imperial court, and re- 
turned to Eome, distressed at the unsuccessful result 
of his journey, but consoled by the marks of attach- 
ment and respect shown him by the people. Hardly 
had the sovereign Pontiff returned to his dominions 
than the schism which for several years had threat- 
ened Germany seemed about to break forth. The 
Emperor, by his new laws, permitted divorces in cer- 
tain cases, constituted himself a judge in matters of 
faith, and encroached still more on the rights of the 
Church. This example was followed by several of 
the bishops, who desired also to usurp certain essen- 
tial and inherent privileges of the Holy See. 

The three ecclesiastical electors and the Arch- 
43 



506 HISTORY OF THE CHURCH. 

bishop of Saltzburg united in contesting with the 
sovereign Pontiff the right of sending nuncios 
abroad, only reserving for his Holiness the preroga- 
tive of dispensations in a few grave and important 
cases. They convened a congress at Ems, near 
Coblentz, where four ecclesiastics, who were invested 
with authority, organized a kind of ecclesiastical con- 
stitution, which only left the Vicar of Jesus Christ 
a vain and empty title of honor, and transformed 
those who had deputed them into so many Popes. 

About the same period an Italian bishop revolted 
against the Holy See, and embraced the so often 
condemned errors. Ricci, bishop of Pistoia and of 
Prato, assembled a synod, and, transforming his 
friends into judges of the faith, he forced them to 
frame laws which destroyed the whole hierarchy of 
the Church, her discipline and her government. In 
this convention all the changes made by Joseph II 
and the metropolitan bishops of the German empire 
were adopted, and Ricci arrogated to himself the 
power of dispensing even in cases referred to the 
sovereign Pontiff alone. Thus every thing tended 
toward a schism, and Catholicity was threatened 
with a fatal division, when a general outcry arose in 
Germany, from whence all these troubles had come, 
against the changes which were being introduced. 
The archbishop of Malines had the courage to carry 
his remonstrance to the foot of the throne, to de- 
nounce the danger of these innovations, and to pre- 
dict the disastrous consequences which would ensue 
to Church and state. 

Joseph II, against whom a party of his subjects, 



THE FRENCH REVOLUTION. 507 

wearied with these continued disturbances, had 
revolted, finally acknowledged the justness of the 
archbishop's remonstrance, and the wickedness of the 
advice he had followed. The evils which had already 
resulted from the changes he had attempted to intro- 
duce throughout his vast dominions struck him with 
consternation. He accordingly, before his death, 
which happened shortly after, published an edict 
revoking and annulling all the previous laws relat- 
ing to ecclesiastical matters. 

The Pope, informed by the Emperor himself of 
this unexpected step, wrote a most touching brief to 
the bishops of Germany, in order to put a final stop 
to the troubles by which their provinces had been 
disturbed, and thus terminated the strife which had 
menaced the Church with so sad a disunion. Hardly, 
however, had she recovered peace on one side, than 
from a kingdom, which had not taken any part in 
the dispute she had just succeeded in quieting, arose 
a frightful tempest which nearly accomplished her 
destruction. From dreadful trials and continual 
combats, we see the Church emerge triumphant, 
manifesting plainly in her endurance and victories 
the divine hand which sustained her. 



PRELUDE AND BEGINNING OF THE FRENCH 
REVOLUTION. 

A. D. 1789. 

From the time of the fatal regency of Philip of 
Orleans, during which immorality and irreligion had 
made such rapid progress, a spirit of restlessness and 



508 HISTORY OF THE CHURCH. 

universal agitation was felt everywhere. The new 
doctrines which a weak government had allowed to 
be spread abroad, advancing principles of a so-called 
independence and liberty, had enfeebled the respect 
and love which subjects should entertain toward 
their sovereigns. On all sides an excessive love for 
the new order of things was affected, extreme aversion 
for old institutions, and a public hatred for religion. 
This condition of affairs brought forth numerous 
works in favor of liberty, many discourses against 
ancient laws and customs, and innumerable pam- 
phlets against the faith and the ministers of religion. 
Terrified at the approaching storm, which threat- 
ened to swallow up every thing, wise and learned 
men strove to arrest its progress. They warned the 
king of the danger, and the French clergy, in one 
of their last assemblies, listened to these remarkable 
words : "A few more years of silence, and the con- 
flagration will become general — nothing will be left 
but ruins." In fact, the moment had arrived when 
unlimited power was given to the spirit of darkness, 
when impiety should trample upon the saving max- 
ims of religion. Cries of revolt and sedition re- 
sounded on every side, with the entire abandonment 
of all restraint, and incessant demands for perfect 
liberty of action. These murmurs and demands 
arose in favor of the pretended reformers ; essays on 
the servitude under which the people groaned were 
published, and they succeeded in obtaining an entire 
emancipation from, and revocation of, the edict of 
Nantes, which banished all the ministers, but not all 
the Protestants, as has been affirmed. 



THE FRENCH REVOLUTION. 509 

This joint victory gained, a slight embarrassment 
in the finances was seized as a pretext for complain- 
ing still more loudly of the government. A general 
assembly was convened, in the hope of relieving the 
deficiency in the public treasury ; but they soon re- 
pented of a convention which intelligent men justly 
dreaded. In fine, hardly had the states-general 
assembled, than the enemies of order no longer dis- 
guised their plans. They demanded, and they 
obtained that they should not act in a body as in the 
preceding assemblies, but that the ranks should be 
destroyed and single votes substituted. 

By this proceeding the third estate secured the 
majority, as it was more numerous than the clergy 
and nobility united. Thus (the first result of the 
violation of the ancient usages was the triumph of 
the faction who ruled over the assemblies, and who 
commenced their exercise of power by issuing the 
most injurious decrees against the Church and relig- 
ion. They declared, first, that the ecclesiastical 
property belonged to the state, and that the monastic 
vows were provisionally suspended; shortly after- 
ward they put up for sale four hundred million 
francs' worth of the possessions of the Church, and 
suppressed all the religious orders. The bishops 
vainly expostulated against these violent measures, 
but their voices were unheeded, and their remon- 
strances of no avail. Anarchy daily increased; 
blood began to flow, and the factions, proud of their 
triumphs, promised themselves still greater success. 

In the national assembly an ecclesiastical com- 
mittee had been formed to attend to the affairs of 
43* 



510 HISTORY OF THE CHURCH. 

the clergy, but it was almost entirely composed of 
lawyers not at all in favor of the principles of the 
Church ; this committee drew up a plan of reform, 
based on the doctrines in which they had been edu- 
cated. First, they reduced the one hundred and 
thirty-five bishoprics which existed in France, to 
eighty, the number of the new departments. They 
abolished sees, without establishing others ; sup- 
pressed chapters, abbeys, priories, chapels, and 
church livings. They decreed that the new bishops 
should be under the jurisdiction of the metropoli- 
tan, or oldest bishop in the province, and not of the 
Pope, as was the ancient discipline of the Church, 
being only obliged to write to the Pope in testimony 
of their communion with the Holy See. They 
enjoined that the choice of the bishops and priests 
should be confided to the electoral colleges, and that 
the vicars should be chosen by the pastors from 
among the priests ordained or admitted into the 
diocese, without having recourse to the approbation 
of the bishop. Finally, they particularly specified 
that the bishops could not exercise any act of juris- 
diction in any thing concerning the government of 
the diocese, without having conferred with the Epis- 
copal vicars, who thus found themselves invested 
with a portion of the Episcopal jurisdiction. 

Such were the principal articles of the civil con- 
stitution of the clergy, which undermined the very 
foundation of the authority of the Church ; deprived 
her of the right she had always preserved of self- 
government ; regulated her discipline, appointed 
bishops, and determined the extent of their dioceses. 



DEATH OF LOUIS XVI. 511 

Scarcely had this constitution "been published and 
sanctioned by the national assembly, than it was 
universally denounced as contrary to the rights of 
the Church, her hierarchy and discipline. Sub- 
mission to its decrees was refused on all sides, and 
out of one hundred and thirty-five bishops, four only 
received it, and agreed to abide by its decisions. 

Irritated at encountering so much resistance, the 
assembly proclaimed that all the ecclesiastics who in 
eight days did not take an oath of fidelity to the 
civil constitution should be regarded as having re- 
nounced the ministry. The Church had the mortifi- 
cation to see some of her ministers, who were carried 
away by novelty, or beguiled by cunning deceivers, 
take the oath and submit to the new law ; but she 
was much consoled by the greater number who 
refused submission, and preferred banishment, per- 
secution, the loss of their parishes, rather than betray 
their faith. These martyrs were immediately sus- 
pended from the ministry, and replaced by those who 
were willing to take the oath. Thus terminated 
for a time this deplorable schism, which desolated 
the Church during those awful days of revolution 
and terror. 



PROGRESS OF THE REVOLUTION — DEATH OF 
LOUIS XVI. 

A. D. 1793. 

After destroying the royal authority, causing 
trouble and division in the Church, suppressing all 
the religious orders, and depriving the clergy of all 



512 HISTORY OF THE CHURCH. 

their rights, the national or constitutional assembly 
terminated its sessions, and was replaced by the leg- 
islative assembly, whose first deliberations announced 
the fate reserved for royalty and the Eeligious. The 
old decrees against priests who refused to take the 
oath were renewed ; and very soon, these measures 
appearing insufficient, they were no longer treated 
with moderation, but condemned to banishment. 

The publication of these laws was the signal for a 
universal persecution throughout France against the 
priests who remained faithful to the Church. They 
were driven from their parishes, stoned by the mob, 
or else ruthlessly massacred ; the most severe meas- 
ures were used to prevent their escaping either exile 
or death. Four hundred were imprisoned at Laval, 
and in the large cities, special prisons were built to 
receive the numerous priests who were arrested ; the 
ruffians dragged the nuns from their convents, and 
drove the Eeligious from their cloisters, and the as- 
sembly, far from reprimanding these arbitrary acts, 
prepared to perpetrate still greater crimes. As soon 
as they felt secure in their power, the assembly 
adopted the most violent measures, and these suc- 
ceeded each other with fearful rapidity, and new 
outrages were but the prelude to horrors which were 
to reflect irreparable disgrace upon this unhappy 
country. 

Louis XVI was attacked in the Tuilleries, his 
faithful Swiss Guard massacred before his eyes, and 
he was obliged to fly, in order to escape the furious 
brutality of a populace thirsting for blood and 
plunder. His only resource was to appeal to the 



DEATH OF LOUIS XYI. 513 

assembly, and rely on the mercy of the factions. 
When the king entered the hall, these savage repre- 
sentatives, instead of compassionating his sorrows, 
reproached him with the blood which was flowing 
in all parts of the kingdom, and they deprived him 
of all his royal privileges. The unfortunate king 
was immediately arrested, and conducted to a tower 
in the Temple, accompaned by his wife, children and 
sister. At the same time the list of proscription was 
issued, containing the names of those who remained 
faithful to their religion and their king, and hun- 
dreds of victims were thrown into prison. They 
did not remain long in their loathsome dungeons. 
On the second of September, the massacre of the 
condemned commenced, and lasted four entire days ; 
more than fourteen thousand prisoners were put 
to death during this short period. Over five 
hundred priests were beheaded at the Carmelite 
Monastery, at the Abbey and at St. Firmin, and 
shortly afterward, three bishops and a great num- 
ber of priests were murdered at Meaux, Versailles, 
Chalons, Eheims, etc. 

During these days of terror, the most fright- 
ful scenes of barbarity were enacted ; executioners 
danced and sang around their expiring victims, they 
even drank the blood which flowed from the gap- 
ing wounds their murderous hands had inflicted, 
and marched about the city in triumph, carrying 
with them the mangled remains. In the midst of 
these dreadful outrages, the legislative assembly de- 
clared its mission accomplished, and gave place to 
the convention which terminated the revolution. 



514 HISTOEY OF THE CHURCH. 

The very day of its opening it abolished royalty, 
proclaimed France a republic, and in a spirit of fury 
and revenge declared that Louis XVI was guilty 
and should appear before the deputies of the nation, 
in order to exculpate himself from the crimes im- 
puted to him. The unfortunate monarch was only 
allowed a few days to prepare some means of defense ; 
at the appointed time he appeared before the con- 
vention, and was treated as the greatest of criminals. 

After the expiration of several days, during which 
his case was debated, the most exemplary of kings 
listened to the sentence which condemned him to 
death as a tyrant who had mercilessly oppressed his 
subjects. Louis XVI was executed on the twenty- 
first of January, 1793, and his death was the signal 
for the most horrible massacres. France was inun- 
dated with blood ; neither rank, age nor sex escaping 
the dreadful carnage. Whole cities were bombarded, 
and thousands of citizens perished at the same time. 

While the party of the revolutionists spread con- 
sternation and death through all parts of the 
kingdom, the convention abolished the Christian 
religion, and proclaimed the worship of Reason; 
they celebrated in the Cathedral of Notre Dame the 
first feast of this impious devotion. A profligate 
actress, seated on the altar of the God of chastity, 
received the homage of the infatuated multitude, 
calling herself the queen of the gods. The entire 
kingdom imitated the example of the capital ; pro- 
fane festivals replaced the sacred solemnities of 
Christianity, and sacrilegious worship was paid to 
whatever was contrary to virtue. The abominations 



DEATH OF LOUIS XVI. 515 

of paganism were revived by an enlightened people, 
and the Christian religion, proscribed and banished, 
was almost without an asylum in the land so richly 
endowed with favors and blessings from the hand 
of God. 

Every religious exercise was prohibited, the 
churches desecrated and abandoned to plunder, the 
consecrated vessels broken and trodden under foot, 
and the sacred vestments dragged through the streets, 
These acts of impiety were among the favorite amuse- 
ments of the populace. The statues and pictures of 
the saints were destroyed and mutilated ; the cross 
dishonored, and the asylums of charity demolished. 
The whole kingdom was soon a scene of desolation 
and ruin. These days of horror produced still greater 
crimes, and witnessed still more shameful defections. 
Twenty-seven bishops, appointed by virtue of the 
famous civil constitution of the clergy of which we 
have spoken, abjured the faith, and renounced 
the ministry of the Catholic worship; some even 
united to their apostacy the most revolting habits, 
and were not ashamed to disgrace their august office 
by a sacrilegious marriage. 

We will not dwell longer on this sorrowful period, 
but endeavor to forget the excesses and outrages of 
this unhappy time, and admire the watchful Provi- 
dence that has sustained the Church through so 
many storms, and brought her triumphant through 
such severe trials. After a violent tempest, He com- 
manded the waters to abate their fury, and peace and 
serenity was restored. 



516 HISTORY OF THE CHURCH. 



PIUS VI ARRESTED AND CARRIED TO FRANCE. 

France, entirely given up to the horrors of anarchy, 
had become the prey of a new government, which, 
under the title of the Directory, was the cause of new 
troubles, and spread abroad the evils of which she 
was the victim, and her victorious armies carried 
with them to the conquered provinces their fatal 
doctrines. A large part of Italy having been sur- 
rendered by its generals, the Directory hastened to 
change its form of government, to proscribe religion, 
and to promulgate the destructive principles which, 
for many years, had occasioned so much evil. Rome, 
however, was the principal object of the ambitious 
desires of these wicked enemies of the Christian 
faith, and it seemed a very great cause of triumph 
to be able to issue their decrees of banishment and 
proscription from the very stronghold of Catholicity. 
The armies of the Republic therefore marched to- 
ward Rome, preceded by manifestoes and proclama- 
tions, promising the people happiness and liberty, 
and charging the Pontifical government with out- 
rage and oppression. 

Without an army, destitute of assistance, and 
menaced by a speedy invasion, Pius VI negotiated, 
through the Spanish ambassador, with the Directory, 
and obtained, by great sacrifices, an armistice, which 
was very soon violated. The French troops advanced 
within the limits of the Papal States, and marched 
directly to Rome, when General Bonaparte, their 
commander, hearing that the Austrians were 
approaching, opened a correspondence with the 



PIUS VI ARRESTED. 517 

archbishop of Ferrara, the legate of the Holy See. 
The Pope, who only asked for peace, agreed to all 
the conditions proposed. Unfortunately, this treaty 
was of no longer continuance than the preceding 
one ; the death of a Eepublican general, assassinated 
in the midst of an insurrection which he helped to 
excite, was the pretext for breaking the recently 
established union. The Papal ambassador was arrest- 
ed at Paris, and the French troops were ordered to 
invade the States of the Church. 

They advanced without the slightest resistance, 
proclaimed the Republic and the abolition of the 
Papal government. General Bonaparte, however, 
assured the Pope that he should be respected and 
acknowledged as the bishop of Rome. These prom- 
ises were soon forgotten, and the night of the 
nineteenth of February, fifteen days only after the 
entrance of the French army into the capital of the 
Christian world, Pius VI was seized and dragged 
from Rome. A number of cardinals and bishops 
shared the same fate, and a military government, 
which exacted heavy contributions from the people, 
replaced the peaceful sway of the Vicar of Jesus Christ. 

The head of the Church, a captive, despoiled of 
all his rank and dignity, was led from one place 
of exile to another; the venerable old man, whose 
virtues and age entitled him to respect, underwent 
the most barbarous treatment for the remainder of 
his life ; he was separated from all that was dear to 
him, and exiled to distant countries without the 
least regard for his age, infirmities, or the inclem- 
ency of the season. On arriving in France, Pius 
44 



518 HISTORY OF THE CHURCH. 

VI was conducted to Grenoble, where he remained 
for a few days, and where, notwithstanding the 
hatred of his enemies, he had the consolation of 
seeing the people hastening in crowds to meet him, 
and ask for his blessing, which they received with 
the greatest devotion. On being removed to Valence, 
he was seized with a sudden faintness and prostra- 
tion, which terminated in his death. He expired on 
the twenty-ninth of August, 1799, at the advanced 
age of eighty-two years, after presiding over the 
Holy See for more than twenty-four years. 

Such was the end of this courageous and holy 
Pontiff, whose reign was disturbed by so many trials 
and reverses. His virtues and misfortunes entitled 
him to the esteem of the Protestants themselves, and 
Mallet du Pau, a citizen of Geneva, in his journal 
of the twenty-fifth of May, 1799, thus speaks of his 
captivity : " Of all the barbarous acts of injustice 
which compose the history of the French revolution, 
I do not know if there is one which excites so much 
indignation as the cold-blooded and systematic con- 
duct of the Directory toward the sovereign Pontiff. 
His cruel treatment deserves the name of assassina- 
tion ; there would have been less inhumanity in deliv- 
ering the white head of Pius VI to the axe of the exe- 
cutioner, than to cover it with insults and outrages ; 
drag him from his plundered palace into captivity 
in a strange land ; lead him from prison to prison, 
allowing him to live, in order to inflict on him still 
greater indignities and sufferings. And on whom 
did they practice this horrible violence ? on an old 
man, standing on the threshold of eternity; on a 



ELECTION OP A NEW POPE. 519 

pontiff, whose moderation, meekness, unostentatious 
and sincere piety, have won the respect of denomin- 
ations separated from the Church of Rome; on a 
sovereign without a kingdom, deprived of his right- 
ful power, abandoned by those who should have 
defended him. Plundered, dethroned, and impris- 
oned, without having inflicted the slightest wrong 
on his enemies, what had they to fear from his weak- 
ness? What satisfaction or advantage could they 
derive from such wanton cruelties? How could 
they injure this dying Pope, whose death or absence 
would not influence the fate of either Church or 
State ? Was it a hostage they wished to secure, or 
did the fanaticism of philosophy induce them to add 
to the number of martyrs whom they had immolated, 
the chief of a religion they were eager to destroy ?" 



ELECTION OF A NEW POPE — THE CONCORDAT. 

Pius VI was no more, and the princes of the 
Church, and those whose office it was to elect the 
Vicar of Jesus Christ, were either scattered abroad 
or in captivity, and could not meet to give the 
Church a Pontiff and Rome a King, worthy of them 
both. When suddenly He who said to the raging 
waters, " Thus far shalt thou go and no further" — 
arrested the hand that was inflicting sorrow and dis- 
tress on nations, stopped the successful career of the 
French troops, and made the very people who had 
long since separated themselves from the one, true 
fold, serve as a triumph to the Church. The French 
were driven from Rome and Italy, and the Emperor 



520 HISTORY OF THE CHURCH. 

of Germany convened the cardinals for the purpose 
of electing a successor to Pius VI. They assembled 
at Venice, formed the conclave, and, after a suffi- 
ciently long deliberation, the choice fell on Cardinal 
Barnabas Chiaramonte, who took the name of 
Pius VII. 

The new Pope commenced his pontifical reign 
by wise and honorable measures ; he hastened to 
re-establish order in the government of the Roman 
Church, issued a brief in favor of the Jesuits, whom 
some princes had allowed to remain in their domin- 
ions; and entered at once into a negotiation with 
the new French government with regard to ecclesi- 
astical affairs. Cardinal Spina repaired to Paris for 
this purpose, and on the fifteenth of July, 1801, con- 
cluded a treaty with the first consul of the Republic. 
The treaty was not immediately published ; it was 
deemed necessary, at first, to interpose powerful 
obstacles against its ratification. A part of the 
legislative body were still strongly opposed to reli- 
gion, and they relied on the efforts of the constitu- 
tional church, which had met in council, to sustain 
a schism which was springing up on every side. 

The first consul, who at that time seemed sincerely 
anxious to re-establish religion, overcame every diffi- 
culty ; he convoked a legislative assembly which was 
favorable to religion and morality, and notified the 
Constitutionals to disperse. The Concordat was 
then submitted to the deliberation of the legislative 
chamber, and adopted as a law of the state. Two 
papal bulls were published at the same time : the 
first, explained and ratified the agreement made 



ELECTION OF A NEW POPE. 521 

with the French government ; the second, suppressed 
all the dioceses in France, and created in their 
stead sixty new ones, divided into ten archbishop- 
rics. Before issuing these bulls, Pius VII had 
addressed a brief to the French bishops, requesting 
the resignation of their sees. Out of eighty-one 
bishops who were still living, forty-five immediately 
acquiesced, and thirty-six expressed their regret at 
being unable to follow this example ; after a time, 
however, many of them returned to their allegiance, 
and submitted to the commands of the Pontiff. 

As soon as the Concordat was proclaimed, the ex- 
ercise of public worship was resumed. The first 
ceremony took place at Notre Dame, on Easter Sun- 
day ; the cardinal legate celebrated the mass ; the 
three consuls, and the legislative body were present. 
A Te Deum was sung in thanksgiving for the happy 
change, and for the restoration of Catholicity. Tran- 
quillity, peace and confidence were resumed. The 
pastors of the churches hastened to leave the strange 
lands where they had endured a weary exile, and 
re-appeared among their flocks. France gradually 
became once more a Christian nation, destroyed the 
temple of Reason, and abolished the feasts of the 
Supreme Being. 

They re-established the asylums of charity; the 
teaching of Christian doctrine was resumed, and 
several of the monasteries were re-opened. The 
priests traversed the cities and country places in- 
structing the people, and striving to rekindle the 
nearly extinguished spark of faith in their hearts, 
and if the Concordat had not been productive of 
44* 



522 HISTORY OF THE CHURCH. 

other good results, its opponents would have re- 
spected it for this cause alone. But France was not 
the sovereign Pontiff's only object of solicitude ; the 
churches of Piedmont, Italy and G-ermany also 
occupied his attention, and he hastened to provide 
them with pastors, to re-establish discipline, and to 
restore the faith which the disastrous events of the 
late wars had banished and prohibited. 



BONAPARTE. 

"While the Church was engaged in repairing the 
evils caused by the late disturbances, a man, whose 
great ambition and wonderful success, at the head 
of the French troops, had won him honor and dis- 
tinction, received the title of Emperor. Too happy to 
escape the terrors of anarchy, France felt as though 
she had returned to the beautiful days of her ancient 
glory, and hoped for a time that the warrior whom she 
had placed at the head of her government would 
resemble her first sovereigns ; but these fond expec- 
tations were doomed to disappointment. Europe, 
exhausted and worn out by long wars, acknowledged 
the new Emperor, and the sovereign Pontiff was 
compelled, for the welfare of religion, to obey the 
command he received, to repair to Paris in order to 
crown Bonaparte. 

Pius VII, on arriving in France, was welcomed 
by testimonials of the most profound veneration 
and the liveliest affection ; he was amazed at finding 
so much faith and piety in a people who had been 
so nearly perverted by the pernicious teachings of 



BONAPARTE. 523 

wicked men. During his sojourn in Paris, his prin- 
cipal occupation was to provide for the wants of the 
Church, to interest the government in favor of the 
clergy, and to obtain a release from the fetters which 
certain laws imposed on the exercise of the holy 
ministry. 

After remaining some months in France, Pius 
VII returned to Eome, leaving everywhere the 
sweet odor of his many virtues ; and he left the 
country for which he had made so many sacrifices, 
regretting that he had not been able to supply all 
the wants of her churches. On his arrival at the 
capital of the Christian world, the Pope, in a secret 
consistory of cardinals, gave an account of his jour- 
ney ; he spoke of the fruits which religion had pro- 
duced, and of the reconciliation of Eicci, bishop of 
Pistoia, to the Eoman Church. Thus all seemed to 
promise peace and concord, when the ambition of a 
single man destroyed the harmony which was about 
being restored to the Church. The French Emperor 
commenced by seizing Ancona, in order, he said, to 
defend the city from the invasion of the Mahome- 
tans and Greeks. This hostility, exercised without 
the least provocation, betokened a speedy rupture 
between the two courts. Nevertheless, two or three 
years elapsed without further demonstration, and 
during this interval the canonization of several 
saints was solemnized at Eome, which ceremony had 
not taken place for the space of fifty years. 

The Emperor issued several decrees in favor of the 
clergy and religion ; these were the only good offices 
he ever rendered them, as he subsequently did every 



524 HISTORY OF THE CHURCH. 

thing to annoy and harass them. Blinded by pros- 
perity, Bonaparte formed the most ambitions plans, 
and desired the sovereign Pontiff to join a league he 
had formed against his neighboring monarchs, com- 
pletely excluding the English. The Pope refused, 
and showed how opposed such a course would be to 
his dignity and office if he took part in the wars of 
Europe. On the reception of this conclusive an- 
swer, the French troops were ordered to march tow- 
ard Rome ; they took possession of the city without 
fighting, disarmed the Pontifical guard, and pro- 
ceeded to fortify the castle of St. Angelo. 

Pius VII protested against these outrages, but his 
remonstrances were unavailing. The French con- 
tinued to exasperate his subjects, imprison the most 
faithful, and treat them as conquered enemies. Al- 
ready a captive in his own palace, the Pope could 
only groan over the acts of violence by which they 
insulted his august person and his loyal subjects, and 
await with a holy resignation the issue of this revo- 
lution ; when Bonaparte from Vienna, which city he 
had entered as victor, decreed the union of the 
Roman states with the French empire, under the 
pretext that they had only been granted to the sov- 
ereign Pontiffs under the title of fiefs, and to indem- 
nify the Pope for his losses he allowed him two 
millions of the revenue. Pius VII strenuously 
opposed this wholesale plunder, and published a bull 
of excommunication against the authors, abettors, 
and executioners of the outrages offered the Holy 
See, without however designating any particular in- 
dividual. 



BOSTAPAKTE. 525 

Enraged at this decisive blow, Napoleon was still 
more determined to pursue his victim. The Pope 
was carried off during the night from Koine, con- 
ducted to Savona, where he experienced the same 
shameful treatment endured by his predecessor. 
Athough guilty of so wicked an attempt, and 
proving himself to be a persecutor of the Church, 
Napoleon, nevertheless, published a circular, ad- 
dressed to the bishops, justifying his seizure of the 
Church lands. He pretended great zeal for the 
cause of religion, and, on the Pope's refusing to con- 
firm the nomination of the new bishops, he convoked 
an assemblage of bishops, in order to devise means 
for providing for the wants of those churches desti- 
tute of pastors. The assembly declared itself incom- 
petent, and proposed to convene a national council, 
which was opened at Notre Dame on the sixteenth 
of June, 1814. The result of the deliberations was, 
that the council could not oppose the papal bulls, 
which decision so irritated the Emperor, that he 
dissolved the council, and ordered those bishops who 
had advised the adoption of this decree, to be taken 
to the fortress of Vincennes. 

A few days afterward, however, the council was 
recalled, the bishops again met together, and they 
agreed that the bishoprics could not remain vacant 
longer than a year; that the Pope should confirm 
the choice during the six months following the 
nomination ; and that, after these six months had 
elapsed, the metropolitan bishop could appoint 
whomsoever he pleased. In consequence of this 
decision, a deputation of nine prelates was sent to 



526 • HISTORY OF THE CHURCH. 

Savona. The Pope received it, acquiesced in all their 
demands, and confirmed, by a brief, all of the proposed 
articles. The brief arrived in Paris, and was submit- 
ted to the state council, who, displeased with some 
of the expressions, refused to receive it. The nego- 
tiations were therefore interrupted, and the council 
dissolved without coming to any final conclusion. 

Pius VII, in the mean time, in his banishment at 
Savona, suffered all the hardships of a long exile, 
when, without assigning any cause, his persecutors 
removed him to Fontainbleau. This new prison 
did not alter his situation, and his captivity received 
no amelioration. But at length the time had arrived 
when Providence was to arrest the ambitious career 
of Napoleon, and restore the successor of St. Peter 
to the pontifical chair. Innumerable reverses suc- 
ceeded the triumphs which had hitherto crowned 
the arms of Napoleon, and the conqueror of so 
many nations was forced to retreat before his victo- 
rious enemies. He arrived in Paris, and a few days 
afterward repaired to Fontainbleau, in order to 
commence a new treaty with the Pope. Pius VII 
made every possible sacrifice, and acceded to all the 
demands proposed to him, but, perceiving that he 
was not re-established in his dominions, he retracted 
all his concessions, and from that time absolutely 
refused to listen to any proposition or agreement 
Avhatever, and replied that he would not discuss these 
matters until his return to Rome. 

It was in consequence of the news he received 
that Italy was threatened with a speedy conquest, 
rather than this response, that decided Bonaparte to 



THE FRENCH MONARCHY. 527 

send the Pope back to Eome. He commanded that 
a portion of his possessions should be restored to 
him, and dismissed him from Fontainbleau. Pius 
VII finally quitted the land of exile, and returned 
to his dominions on the day that the allied sovereigns 
entered Paris, and that his persecutor, conquered 
and forced to abdicate, ended his reign, so disastrous 
to the peace and happiness of Europe. 



RESTORATION OF THE FRENCH MONARCHY. 

The yoke of Bonaparte was shaken off, his empire 
destroyed, and this haughty conqueror of so many 
crowns was reduced to the sovereignty of the small 
and uncivilized island of Elba, in the Mediterranean 
sea. The princes of the house of Bourbon had re- 
ascended the throne of their ancestors, and their 
presence seemed to presage future tranquillity. The 
Pope returned to Rome, obliterated by his paternal 
goodness the remembrance of the troubles and dis- 
turbances caused by his banishment, and the allied 
sovereigns endeavored to repair, as rapidly as possible, 
the demoralization of their respective kingdoms. 
Thus, every thing seemed to betoken the end of the 
long series of misfortunes and political disasters 
which, for more than twenty years, had agitated the 
world, when, suddenly, a fatal conspiracy replaced 
Xapoleon on the throne. 

His return from Elba was the signal for new 
troubles, and new wars. The whole of Europe 
roused itself against this indomitable enemy, and 
prepared by their united efforts to overwhelm the fac- 



528 HISTORY OF THE CHURCH. 

tion he had gathered round his standard. One single 
battle decided the fate of so many nations, whose 
destinies were to be controlled by the success or 
discomfiture of the usurper. He was conquered, 
and his defeat restored Louis XVIII to France, and 
peace to Europe. The king returned to his capital, 
which he had been forced to abandon, and was received 
with the greatest enthusiasm and joy by his subjects, 
who hastened in crowds to meet him, loading him 
with blessings and congratulations. 

Those who had been most active in the late trou- 
bles, gradually returned to their allegiance, and the 
ancient order of things began once more to prevail. 
In Rome, the sovereign Pontiff, who had already 
re-established the Jesuits, entered upon several im- 
portant negotiations concerning the good of religion. 
In Bavaria, Sicily and Sardinia, the monarchs loudly 
proclaimed their sincere conviction of the necessity 
and importance of religion, and made arrangements 
with the Holy See for promoting the growth of the 
faith among their subjects. Spain pursued the same 
course, happy at having profited by her old sacrifices, 
and for having been preserved from the evils of the 
revolution. In France the king declared his ear- 
nest desire to see religion honored and reverenced 
throughout his kingdom ; he published decrees in 
its favor, re-established religious houses, and ordered 
the final settlement of the treaty commenced with 
Rome and interrupted by the invasion of Napoleon. 

Pius VII did not long enjoy the consolations an- 
ticipated from the happy calm which had succeeded 
so many storms. Death removed from the Church 



THE FRENCH MONARCHY. 529 

this venerable Pontiff, on the 20th of August, 1823 ; 
he was a most exemplary Pope, and he was one 
whose misfortunes and virtues place him in the ranks 
of the Pontiffs who have been most generous in their 
defense of the faith, and in protecting the rights of 
the Church. Cardinal Delia Genda was his successor. 
Elected Pope on the twenty-eighth of September of 
the same year, he took the name of Leo XII, and 
managed the affairs of the Church with a rare pru- 
dence. His death, which took place on the tenth of 
February, 1829, was the occasion of a conclave, 
which chose, on the following thirty-first of March, 
a new Pontiff to govern and watch over the flock of 
Jesus Christ. Cardinal Castigiioni was elected, 
and took the name of Pius VIII. Cardinal 
Maurus Cappellari succeeded him on the first of 
February, 1831, under the name of Gregory XVI, 
and he in turn was succeeded in 1846, by the 
venerable and admirable Pius IX, now gloriously 
reigning. In the year 1830 a new revolution 
had banished the oldest branch of the Bourbons. 
The Duke of Orleans, who was placed on the 
throne under the title of Louis Phillipe, en- 
deavored to calm the passions aroused by the new 
movement, and the outrages committed by some in- 
furiated men against the temples of the Lord and 
the clergy were promptly repressed. The revolution 
of 1830 only served to exalt the virtue and demon- 
strate the tolerance of the French Church, which 
enjoys comparative peace and tranquillity at the 
present day. 



45 



530 HISTORY OF THE CHURCH. 

REFLECTIONS ON THE SCANDALS. 

It is necessary for scandals to appear, our Divine 
Lord Himself says. It is one of the trials by 
which He desires to test His servants, in order to 
render them worthy of their Master. " There shall 
come a time when charity will become cold, and 
iniquity abound among mankind." Vice springs 
from the passions which religion does not destroy ; 
she teaches mankind how to overcome them, but 
allows the perfect exercise of free will, either to 
indulge or to avoid them. It is not surprising, there- 
fore, that scandals have appeared in the Church ; it 
is the field in which the tares grow up with the 
grain, until the time of the great harvest ; it is a barn 
where the straw is mixed with the wheat ; a ship in 
which is found both good and bad fish. All these 
comparisons which the Gospel employs teach us that 
abuses and disorders will arise in the Church ; but 
that she neither approves nor tolerates them, but on 
the contrary, laments, condemns, and abhors them. 

So long as the Church exists, scandals will arise 
among the faithful, and even among the clergy, her 
ministers. Jesus Christ has promised to the body 
of pastors, infallibility in their teachings and doc- 
trine, but not sanctity in their conduct. "Go," said 
Jesus Christ to them, " teach all nations, baptize them, 
and teach them to observe all that I have commanded 
you, and I will be with you all days, even to the con- 
summation of time." By virtue of this promise, Jesus 
Christ is with the clergy, to guard them against all 
errors, but not to exempt them from sin. 



REFLECTIONS OX THE SCANDALS. 531 

" Although, the good example of the pastor is an 
excellent means of preaching the gospel," says the 
illustrious Bossuet, " God does not wish to limit the 
progress of the true faith to the purity of their 
morals, for those who appear to he saints, may be 
hypocrites in disguise, but the doctrine which they 
teach is public, certain, and cannot deceive. He has 
said, I will be with you in teaching — but He did 
not say that He would be with them in practicing all 
that He had commanded. He also adds while speak- 
ing to the faithful, ' Follow their teachings, but not 
their actions.' " Nevertheless their preaching will not 
be without effect, as the word of God is always fruitful, 
and as grace never fails to accompany the holy doc- 
trines of religion, the Church will always produce 
saints, but the saints will sometimes be few in com- 
parison with the wicked. It is certainly miraculous 
that the multitudes of those who dishonor the Church 
do not prevent the propagation of religion ; that the 
innumerable disorders and abuses can neither extin- 
guish nor obscure the light of faith, and that the 
bark of Peter, thus attacked on every side, should 
still remain uninjured. 

Scandals will arise in the kingdom of Jesus Christ, 
as He predicted that they would, but these scandals 
will not prevent Him from being with His Church, 
and her teachings from bearing abundant fruit 
as her Lord has promised. Thus, during all 
ages, even the darkest periods, there have always 
been great and illustrious examples of virtue and 
sanctity. The precepts of the Gospel have always 
been practiced by Christians in every condition of 



53-i HISTORY OF THE CHUKCH. 

life ; every century has produced models of sanctity, 
irreproachable pastors, pure virgins, fervent Relig- 
ious, laymen faithful to all their religious duties, and 
true penitents, for it was the sincere desire of repent- 
ance, during the eleventh century, when great laxity 
of morals prevailed, that introduced so many new 
religious orders. God has raised up extraordinary 
men, so that they might rekindle piety ; the sanctity 
of the Church consists, therefore, not in the sanctity 
of her members, nor in the sanctity of her doctrines 
and sacraments, but in there always being saints in 
her midst, and that she includes all saints in her fold. 
The Church, says the same prelate, is always holy, 
because she teaches publicly and distinctly the good 
doctrine of purity of morals, and because her doc- 
trines of piety and virtue will be practiced during 
all time, even during the most profligate periods. 
Thus, notwithstanding that the corruption of morals 
may be great, it cannot be said to be universal, 
because truth always subsists whole and entire. If 
there are in the Church wicked and disobedient 
members, there will always be saints and good men 
as long as the preaching of the Gospel continues, 
that is, until the end of time. " We must judge of 
the Church, " says St. Augustine, "not by the bad 
Christians, but by the good, who will always pre- 
dominate. The Church tolerates the wicked for a 
while, and it would be a manifest error to think that 
the promises of her eternal Author cannot be accom- 
plished even amidst the most shameful abuses and 
scandals. God has permitted that the heads of the 
Church should not always be irreproachable men, 



REFLECTIONS ON THE SCANDALS. 533 

because the preservation of the Church does not 
depend on the sanctity of her Pontiffs, but on the 
word which He has given to be with her until the 
consummation of ages. " 

The destinies of earthly empires depend on the 
conduct of the princes who govern them, but such 
is not the case with regard to the Church. God 
Himself has established the Church, and fortified 
her so strongly that neither men nor time can 
destroy her. Such is the conclusion to be drawn 
from certain passages of ecclesiastical history, 
that refer to the abuses which, at times, pervaded 
the Church ; but far from being scandalized at these 
disorders, we should remember that they were all 
predicted, and are the consequence of the present 
state of the Church. This world is not her place 
of rest, her country is Heaven ; the earth is only a 
place of probation and trials ; a strange land, where 
she is surrounded with enemies, who vainly strive to 
deprive her of her most precious treasures — charity 
and truth. 

Although the tempest may be violent, there is no 
fear of the bark of Peter being submerged. He who 
commands the sea and winds is the pilot who directs 
her course, and He will bring her safely to port. 
Born and educated in the bosom of the Church, 
instructed in her doctrines, sanctified by her sacra- 
ments, inviolably attached to her faith and submis- 
sive to her authority, we should be edified by the 
good work she performs, and lament the evils she 
cannot prevent, and endeavor carefully to preserve 
union, through the bonds of peace. 
46* 



534 HISTORY OF THE CHURCH. 



DESTINY OF THE CHURCH. 

The prophets had predicted that the Messiah 
would be a king ; that His dominion should extend 
over the whole universe, and that His reign would be 
eternal. It is very evident that the empire of Jesus 
Christ is no other than the Church which He has 
established. His empire is very different from the 
kingdoms of the earth ; it possesses none of the at- 
tributes which elevate earthly kingdoms in the eyes 
of men, and causes them to flourish and prosper. 
In the empire of Christ, gold and silver are counted 
as nothing ; the glory of arms is not known to her ; 
she is divested of all these splendors. The Church 
possesses no other riches than grace, no other 
strength than virtue. It is an entirely spiritual em- 
pire, the reign of* truth and virtue ; its mission is to 
enlighten and sanctify mankind. Jesus Christ reigns 
over the mind by faith, and governs the heart by 
charity. The only enemies of this empire are error 
and vice, and the Church is continually engaged in 
combating them, but she only employs instruction 
and patience as the means of vanquishing them, and 
possessed of these weapons, she is secure of victory. 

The Christian Church extends among all civilized 
nations ; whatever may be their form of government, 
she enters and unites herself to it, without chang- 
ing the political order she finds established, she 
imparts new strength to them, consecrates their 
laws and institutions, and becomes the strongest 
support of the state. The Church is to subsist until 
the consummation of time ; her fate does not depend 



DESTINY OF THE CHURCH. 535 

on the stability of the governments with which she 
may be allied; the revolutions they experience do 
not affect her ; she exists after nations are destroyed, 
and survives amidst the ruin of ages. She has seen 
the decline and fall of the Eoman empire, but she 
remained firm and immovable. She has sustained 
herself for eighteen hundred years amidst the storms 
which have arisen on every side, and she will be per- 
petuated until the end of the world, notwithstand- 
ing the tempests which may arise in the future, for 
it is the destiny of the Church, as long as she is on 
earth, to be always assailed, but eventually to 
triumph over all the powers of the world by the 
assistance of her divine Author. Posterity will find 
her unchanged, because this perpetual duration has 
been promised to her, and He who gave this promise 
is immutable, faithful and omnipotent. 

" Read, " says St. Augustine, " what has been pre- 
dicted, behold what has been accomplished, and con- 
clude that the rest will certainly be fulfilled : Prae- 
dicta lege, impleta cerne, implenda collige." Yes, 
the Church will fulfill her glorious destiny ; she will 
oontinue to advance with a firm step, untouched by 
human revolutions, until the end of time, in order 
to unite herself to Jesus Christ, her spouse, in the 
realms of immortality. 

How venerable in the eyes of faith is this Church, 
the masterpiece of the power of God. Happy those 
who love and honor her ! Attachment to the Church 
is the characteristic of the children of God; we 
cannot love God without loving the Church, which 
is the city in which He reigns, the abode of eternal 



536 HISTORY OF THE CHURCH. 

truth, the sanctuary of divine charity. Happy those 
who love the Church, who rejoice when she is at 
peace, who ask this peace of God, and endeavor to 
procure it by every means in their power. But her 
Lrue peace will only be found in Heaven ; there sh*» 
will be inundated by the visions of peace of which 
God Himself is the source. "While awaiting this 
ineffable peace, the Church has combats to sustain 
on earth ; but in the midst of these combats she 
will have a foretaste of it in the persons of her true 
children ; the peace of God, the peace which sur- 
passes all understanding, and which consists in firm- 
ness of faith, in the consolations of hope, and in the 
union of hearts through charity. 



PAET THIRD. 



CATHOLICITY IN THE UNITED STATES. 

We have traced the progress of the Gospel from 
the time of the Apostles until the present day, in 
the Old World, and have seen with admiration the 
divine establishment and miraculous duration of the » 
one true faith. We have mourned over the fall of 
nourishing kingdoms, the decline of mighty empires, 
and the destruction of cities and provinces; but 
amid all this human decay and ruin, we have seen 
the grand spectacle of the Church of Christ, now 
hidden in the gloom of the Catacombs, then red 
with the blood of countless martyrs, persecuted by 
tyrants, in fine, assailed on every side by the powers 
of darkness and the passions of men, rise triumph- 
ant over all obstacles, and finally plant the emblem 
of Christianity in the very center of idolatry, pagan 
Rome. Bright and glorious, the cross, the blessed 
standard of Christian faith, is found in every part 
of Catholic Europe ; and we now turn to our own 
country, and see the same sacred symbol raised on 
high in every town and village of America. 

Since the happy moment when the pious Isabella 
of Spain sent Columbus to discover a new world, 
and bring a strange people to the knowledge of the 
one true God, America has been the recipient of 



538 HISTORY OF THE CHURCH. 

innumerable favors and blessings. When the weary 
and dispirited mariners joyfully hailed the welcome 
sight of land, after a long and dangerous voyage, 
their first action was to sing a hymn of praise, 
and the first object which touched the Island of St. 
Salvador, was the cross, that precious sign of our 
redemption. Thus, claimed as a child of the Church, 
in the first moment of her discovery, America has 
always been the scene of truly Apostolic labors and 
successful missions. 

The Franciscans, Dominicans, and Jesuits labored 
most assiduously for the conversion of souls, from 
the very beginning of the colonial settlements, and 
their efforts were amply rewarded by the steady pro- 
gress of the faith throughout the States. Maine, 
New York, Pennsylvania, Maryland, the Valley of 
the Mississippi, and the Spanish colonies of New 
Mexico, Florida and California, were successively the 
theater of missionary zeal, and numerous tribes of 
Indians were taught the saving truths of religion, 
and became fervent children of the Church. These 
admirable works, however, were not accomplished 
without many struggles and grievous trials, and sev- 
eral heroic priests won a martyr's crown in the wilds 
of the Western continent. Father Padilla, a Fran- 
ciscan, and a lay brother fell victims to Indian 
cruelty, in New Mexico, in 1542 ; and Father Easle, 
who lived for thirty-two years among the Penobscots 
and Passamaquoddies, was put to death by the Eng- 
lish settlers in 1724. 

The Jesuit Fathers suffered severely in the State 
of New York in their efforts to convert the Iroquois ; 



CATHOLICITY IX THE UXITED STATES. 539 

after succeeding in their labors, the enmity of the 
English forced the converts to emigrate to Canada, 
where the nation still exists. In the seventeenth 
century the Society of Jesus sent missionaries to the 
West, and we are indebted to Father Marquette, one 
of the number, for the discovery and exploration of 
the Mississippi river in 1673, and members of the 
same society discovered the Falls of Niagara and 
the almost inexhaustible salt-springs of Salina, 
in the State of Xew York. Xumerous tribes were 
converted by these indefatigable priests, but, when 
the Jesuits were suppressed, the pastors necessarily 
became fewer, and in some of the settlements the 
light of faith was for a time obscured. In 1727 an 
Ursuline convent was founded by the French in ~New 
Orleans ; the first female religious community organ- 
ized in the States, and it is still in a flourishing 
condition. In the year 1570, Jesuits from Florida 
visited Maryland, with the intention of converting 
the natives, but were betrayed by their Indian guide 
and put to death. As this State, however, was des- 
tined to become the very center of Catholicity, in the 
United States, another century had not elapsed be- 
fore the faith was successfully established within its 
limits. 

About the year 1631, George Calvert, Lord Balti- 
more, a Catholic nobleman, obtained a charter from 
Charles I, King of England, for the settlement of 
Maryland, and a colony of two hundred English 
families embarked from the Isle of Wight, on the 22d 
of November, 1633, and reached the shores of the 
Chesaneake on the the 25th of March, 1634. Father 



540 HISTORY OF THE CHURCH. 

Andrew White, Father T. Altham and two lay- 
brothers, all Jesuits, accompanied the emigrants, 
and on the beautiful feast of the Annunciation of 
the Blessed Virgin, the holy sacrifice of the mass 
was solemnly celebrated by these fervent exiles, and 
their new home sanctified by planting the cross on 
the shores of what was soon to be known as Catholic 
Maryland. They immediately commenced to build 
the town of St. Marys on the river of the same name, 
and a large Indian hut was used as a chapel. Father 
White converted several Indian tribes, and in 1639, 
a priest was stationed on Rent Island, in Chesapeake 
bay; nearly all the natives of. Potopaco (Port 
Tobacco) were baptized, and the greater part of the 
Piscataway tribe embraced Christianity. The Jesuit 
Fathers continued to preach the faith with great 
success for ten years, some Capuchin friars joining 
in the good work ; but, in 1644, political events 
suspended their labors. In 1645, a band of lawless 
soldiers destroyed the colony, banished the governor, 
and captured the priests. The Maryland Catholics 
were not, however, destined to enjoy perfect freedom 
in the practice of the religion for whose sake they 
had voluntarily left their native land in order to 
find an asylum in a distant country. The English 
spirit of Protestanism had crept into the colony, and 
a persecution was commenced against the Catholics ; 
the provincial government taxed them for the sup- 
port of the Anglican clergy, abolished their schools, 
prevented the free practice of religion, and excluded 
them from public office if they refused to take an 
oath, which amounted to an abjuration of Catholicity. 



CATHOLICITY IX THE UNITED STATES. 541 

A great many remained true to the faith, some 
returned to the Continent, and others proved false to 
their God and conscience, by apostatizing. 

Xotwithstanding this intolerance, divine worship 
continued to be held in private residences and 
chapels,, and thus the faith was preserved until 1770, 
when the Catholics were allowed more liberty of 
conscience. In the early history of Pennsylvania, 
we also find that missionaries labored for the salva- 
tion of souls, and in 1730, Father Greaton, a Jesuit, 
erected the church of St. Joseph, in Philadelphia, 
while several towns enjoyed the ministry of Catholic 
priests. Isew York, however, at first proved a most 
unfruitful soil, as the faith was regarded with hatred 
by the authorities, and the spirit of persecution went 
so far as to execute a man because he was supposed 
to be a priest. The oppressive measures of the 
British government had for some time irritated and 
incensed the American Colonies, and on the fourth 
day of July, 1776, an illustrious body of statesmen 
assembled in the State House in Philadelphia, and 
by an immortal act declared the colonial States of 
America free and independent. This may be hailed 
as the dawn of religious freedom and liberty of con- 
science in the United States, it being one of the acts 
of the new constitution, that every individual should 
be allowed the unrestricted practice of his religion. 
About this period was felt the necessity of an author- 
ized superior; and in answer to an appeal made by 
the American clergy, the Holy See invested the Eev. 
Mr. Carroll with certain episcopal faculties, such as 
a.hninistering confirmation, and appointed him pre- 
46 



542 HISTORY OF THE CHtTHCtf, 

feet apostolic of America, which position he ably 
filled for six years, when he was elected bishop of 
Baltimore, the first bishopric created in the United 
States. 

Bishop Carroll was consecrated at Lnlworth Cas- 
tle, England, by Rt. Rev. Dr. Walniesby, on the 15th 
of August, A. D. 1790. This distinguished prelate 
was a member of one of the first Maryland families, 
an educated gentleman, and a learned theologian. 
On returning to his diocese he applied himself, with 
the greatest zeal, to the spiritual advancement of the 
flock confided to his charge, and convened a diocesan 
synod, for the purpose of regulating ecclesiastical 
affairs in the church in America. Accordingly on the 
7th of November, 1791, he presided over an assembly 
of twenty-two clergymen, when many salutary laws 
for the benefit of religion were adopted. The pas- 
toral letter addressed at this time by the venerated 
bishop to his extensive diocese is well worthy of 
perusal; his zealous admonitions and excellent 
instructions breathing a spirit of Christian charity 
and love. Before his nomination to the Episcopal 
dignity, Bishop Carroll had founded a religious 
academy of learning in Georgetown, D. C, and a 
Sulpitian Seminary in Baltimore, for the purpose 
of educating young men for the priesthood. 

Numerous European priests visited the United 
States, eager to lend a helping hand in gathering 
the abundant harvest which was ripening in every 
part of this favored country. The bishops assigned 
each one a particular mission, and, while some la 
bored in the cities and towns, others were sent to con^ 



CATHOLICITY IK THE UNITED STATES. 543 

yerfc and evangelize the Indians, enduring cheerfully, 
the greatest hardships and privations in the service 
of God and the Church. While fervent priests were 
thus winning immortal souls to Heaven, pious wo- 
men were forming themselves into communities for 
the education of Catholic maidens. In 1790 a Car- 
melite convent was founded in Charles county, 
Maryland, and a community of Poor Clares for a 
time existed in Georgetown, D. C, but were suc- 
ceeded by the sisters of the Visitation, a cloistered 
order, living under the rule of St. Francis of Sales, 
which foundation has proved the mother house of a 
number of nourishing institutions in different parts 
of the United States. 

The Sisters of Charity were established by Mrs. 
Seton, first in Baltimore in 1808, and the next year 
removed to Emmetsburg, Maryland, from which 
foundation, houses have spread throughout the coun- 
try; nursing the sick, visiting the prisons, aiding 
the poor, solacing the orphan, and every other corpo- 
ral and spiritual work of mercy being the daily 
occupation of these devoted daughters of charity. 
The colleges and church of St. Augustine, near Phil- 
adelphia, owe their origin to the Hermits of St. 
Augustine, introduced by Father Carr, in 1790. The 
Society of Jesus was again re-established in the 
United States, and several members sent to George- 
town college, which institution, under their learned 
auspices, has risen to a high rank among the educa- 
tional schools of the country. The Dominicans also 
commenced a foundation of their order in 1806 in 
Washington county, Kentucky, under the superin- 



544 HISTORY OF THE CHURCH. 

tendence of Rev. Edward Fenwick. It is an 
interesting fact that the first priest ordained in the 
United States, the Rev. Stephen L. Badin, was sent 
to the above mentioned state in 1794, where for many 
years he exercised the functions of the holy ministry. 

In 1793 New Orleans was created an Episcopal 
See, and Dr. Penlaver appointed bishop. For several 
years, in this diocese, as well as in other parts of the 
country, the Church was disgraced by many dis- 
orders and scandals. But the worthy archbishop 
Carroll was consoled for these evils and abuses by 
the creation of four suffragan bishops, and he had the 
happiness of consecrating Rev. Michael Egan bishop 
of Philadelphia, Rev. Benedict Flaget, of Bardstown, 
and Rev. John Cheverus, of Boston, while Rev. Luke 
Concanen, of the Order of Preachers, was raised 
to the episcopal dignity in Rome, and consecrated 
bishop of New York, but died at Naples, when about 
sailing for America. 

We thus see what rapid strides the faith made in 
the New World, and how successfully apostolic 
missionaries labored in every part of the United 
States. These heroic men suffered many and great 
hardships while cultivating the vineyard of the 
Lord ; the severe frosts of Northern winters, the 
intense heat of the Southern sun, hunger, thirst, 
want of proper raiment, the inclemency of the 
weather, insults and indignities, were cheerfully 
suffered by these humble followers of the Divine 
Model, whose command to " Leave all things and 
follow me!" had been chosen as the rule of their 
mortified lives. The Sisters of Loretto, Sisters of 



CATHOLICITY I2f THE UXITED STATES. 545 

Charity of Xazareth, as well as an ecclesiastical 
seminary, were established by Bishop Flaget, in Ken- 
tucky, assisted by Rev. John B. David. An orphan 
asylum and school were placed under the direction 
of the Sisters of Charity, in Philadelphia, during 
the adminstratorship of Rev. Lewis Debarth. But 
the Catholics of America were now to be deprived, 
by death, of their zealous and saintly shepherd, the 
excellent Archbishop of Baltimore, who breathed his 
last on the 3d of December, 1815, at the advanced 
age of eighty-one years. 

Right Rev. Leonard Xeale, his coadjutor, was 
appointed to fill the Archepiscopal See. For a quar- 
ter of a century this zealous priest had labored for 
the welfare of the Church, occupying at different 
periods the positions of pastor in Philadelphia, presi- 
dent of the college, and director of the Visitation 
Convent, of Georgetown, and eighteen months after 
his nomination to the episcopal dignity he died in 
Georgetown, full of years and honor. Rev. Ambrose 
Marechal, professor at St. Mary's Seminary, in Balti- 
more, was called to the vacant See, and, immediately 
after his accession to office, was obliged to exercise 
his authority, in regard to some matters which were 
a source of annoyance and scandal to the Church. 
Rt. Rev. Dr. England, in 1820, was created bishop of 
Charleston, S. C, and he founded the Sisters of 
Mercy in his diocese. In 1822 the Marian Theologi- 
cal Faculty was instituted by the sovereign Pontiff, 
in the university of St. Mary, Baltimore. 

In 1818 Rev. Nicholas D. Young erected the first 
Catholic church in Ohio, and Cincinnati was chosen 
46* 



546 HISTORY OF THE CHURCH. 

as the residence of the new bishop, Rev. E. Fenwick, 
who was placed over a large western diocese. New 
Orleans was blessed with a most worthy pastor, in 
the person of Rt. Rev. Dr. Dubourg, who established 
the Lazarists, viz., priests of the mission, in charge of a 
college and seminary in Missouri ; he also founded 
a Jesuit college at St. Louis, and a Novitiate of the 
same order at Florissant. The ladies of the Sacred 
Heart here began the excellent female seminaries, 
which have subsequently proved of incalculable bene- 
fit throughout the whole country. The magnificent 
convent of Manhattanville, on the banks of the 
Hudson, Kenwood, near Albany, Eden Hall, near 
Philadelphia, the houses in St. Louis, Detroit, and 
numerous other branches of the same order, are 
among the finest schools in the United States. 

Rt. Rev. Dr. Oonolly, a Dominican, about 1815, 
was appointed to the See of New York, and he and 
his successor, Rt. Rev. John Dubois, introduced sev- 
eral religious orders in their diocese. Rt. Rev. Drs. 
Matignon, Oheverus and Benedict L. Fenwick ably 
administered in succession to the spiritual wants of 
the growing Catholic population of the See of Bos- 
ton, and Rt. Rev. Henry Con wall was equally beloved 
in Philadelphia. His episcopacy was disturbed by 
the scandalous and unprincipled conduct of Rev. 
William Hogan, pastor of St. Mary's church, and 
being summoned to Rome to explain the affair, Rev. 
William Matthews, of Washington city, D. C, was 
placed in charge of the diocese during the absence 
of the bishop. 

About this time wonderful miracles strengthened 



CATHOLICITY IN THE UNITED STATES. 547 

the faith of American Catholics, the case of Mrs. 
Ann Mattingly, of Washington city, who was raised 
suddenly from a dying bed through the prayers of a 
Novena, offered by direction of Prince Hohenlohe, 
canon of Olmutz, being one of the most extraordi- 
nary ; several miraculous events also occurred at the 
convent of the Visitation, in Georgetown, and St. 
Joseph, Emmetsburg. 

In 1822 the admirable association of the Propaga- 
tion of the Faith was organized under the auspices 
of the pious Bishop Marechal, who, six years after, 
closed his mortal career, on the 29th of January, 
1828, and was succeeded by Rev. John Whitfield. On 
the 14th of October the first provincial council was 
held in Baltimore, composed of one archbishop, six 
bishops and twelve clergymen, while several prelates 
were unable to attend. The second council was 
called in October, 1833, archbishop Whitfield pre- 
siding, assisted by five bishops. The third council 
took place in Baltimore in April, 1837, Rt. Eev. 
Samuel Eccleston, the successor of Bishop Whitfield, 
being at the head of the eight bishops who were 
present. The fifth council, convened in May, 1843, 
consisted of sixteen bishops, and the sixth, which 
met in May, 1846, counted as many as twenty-three 
bishops. Twenty-five bishops assembled in May, 
1849, and in May, 1852, a plenary council met, com- 
posed of six archbishops and twenty-six bishops. 
Councils have also been held in different provinces, 
but on the 25th of July, 1858, a decree was passed, 
giving the precedence to the metropolitan See of 
Baltimore, in virtue of this diocese having been the 



548 HISTORY OF THE CHURCH. 

first appointed by the sovereign Pontiff in the United 
States, hence the archbishop of Baltimore is entitled 
to the highest rank in every ecclesiastical assembly. 

Et. Eev. Dr. Kendrick, Bishop of Philadelphia, 
succeeded Archbishop Eccleston, and throughout 
an episcopacy of over twelve years, was loved and 
revered for his many virtues, great learning, and his 
services in the cause of religion. Et. Eev. Dr. Spald- 
ing, the present incumbent, was transferred from the 
diocese of Louisville to the arch-diocese of Balti- 
more in 1864, and is regarded as one of the ablest 
supports of Catholicity in America. On the 7th of 
October, 1866, the second Plenary Council assembled 
in Baltimore, at which were present seven arch- 
bishops, thirty-seven bishops, two mitred abbots, and 
nineteen superiors of religious orders, the most Eev. 
Dr. Spalding presiding as Apostolic delegate. 

This brief sketch of the extraordinary progress of 
the faith in this country, the facts and dates of 
which are taken from the admirable history of Cath- 
olicity in the United States, by the learned and 
accomplished scholar Dr. C. I. White, D. D., of 
Washington, D. C, in the appendix to the history 
of the Church by the Abbe Darras, must excite the 
wonder and admiration of the faithful in America. 
Our European brethren are worthy of the most sin- 
cere thanks for their zealous co-operation in all the 
good works commenced and successfully continued 
in this country, as without the assistance of foreign 
missionaries the torch of faith could not have illu- 
mined so rapidly every portion of the western con- 
tinent. Placed under the special protection of the 



CATHOLICITY IN THE UNITED STATES. 549 

Immaculate Mother of God, by a solemn decree of 
the council held in 1846, the watchful care and 
maternal solicitude of the most Holy Virgin over 
the United States is manifested to-day throughout 
the whole land. The nourishing state of religion, 
the great number of churches, the piety, zeal and 
learning of the clergy, the countless religious orders, 
both male and female, the success of educational 
institutions, the many able works daily issuing from 
the pen of Catholic authors, the excellent weekly 
and monthly magazines and journals, are brilliant 
and incontestable proofs of the triumph of the true 
faith, and presage a glorious future for Catholicity 
in this country. 

The Indian tribes are especially indebted to the 
members of the Society of Jesus, who for many years 
have labored so heroically for their spiritual and tem- 
poral welfare ; and though many have fallen victims 
to the treacherous savage, these apostolic men have 
always succeeded in converting numerous tribes to 
the fold of Christ. TVe cannot conclude without 
mentioning the colored portion of our communities, 
many of whom are pious and devoted Catholics. Al- 
ways solicitous for each member of her flock, our 
holy Mother the Church, in establishing schools and 
affording means of instruction to the negro, has 
raised the African race from a condition of unbelief 
and ignorance, and brought them to a knowledge 
and practice of the saving truths of Christianity. 
The Rev. H. Joubert, about the year 1828, founded 
the Oblates, Sisters of Providence, a religious society 
of colored women in Baltimore, which, with another 



550 HISTORY OF THE CHURCH. 

foundation, has effected great good, in the Christian 
education of colored children. Let us hope that the 
Catholic negroes of America will profit by their re- 
cent emancipation, and use their freedom as a means 
for the still more earnest cultivation of piety and 
religious principles. 



PERSECUTION OF THE CHURCH IN PRUSSIA AND 
SWITZERLAND. 

Germany, a soil fruitful in heresy and schism, 
continued to be the scene of religious disturbance. 
The bishops of Rhenish Prussia had been strictly 
forbidden by Pius VII to solemnize mixed marriages, 
except on certain specified conditions ; which prohi- 
bition was renewed by his successor, Gregory XVI. 
Frederick William III, King of Prussia, endeavored 
to persuade the prelates to disobey the command of 
the sovereign Pontiff; but the courageous bishops, 
like true children of the Church, absolutely refused 
compliance with the royal wishes. Accordingly, on 
the 20th of November, A. D. 1837, Mgr. Clemens 
August Count Droste-Vischering, archbishop of 
Cologne, was arrested and thrown into prison, as was 
the archbishop of Gnesen-Posen ; but instead of 
weakening the cause, the incarceration of these holy 
prelates proved of immense service to religion in 
Prussia, and ultimately saved the Orthodox church 
in Germany. Switzerland also persecuted the faith, 
especially directing its attacks against Mgr .Marilley, 
bishop of Lausanne and Geneva. 

Prance was agitated by the struggles concerning 



PERSECUTION IN PRUSSIA, ETC. 551 

the University monopolies, the freedom of teaching 
and that of the councils. Mgr. de Quelen died in 
1840, mourned by the whole French nation, and was 
succeeded by Mgr. Affre, who was destined to win a 
martyr's crown. The strong arm of Providence was 
still, however, extended over His flock, and the won- 
derful success of the new confraternities and societies, 
which were organized about this period, cheered 
every Catholic heart, and consoled the Church for 
the persecutions she endured in different countries. 

The society of the Propagation of the Faith, and 
the confraternity of Notre Dame des Victoires, de- 
serves special mention ; the former, true to its name, 
being the means of shedding the light of faith upon 
heathen nations plunged in the darkness of pagan- 
ism, and the latter proclaiming the power of the 
Mother of G-od, by the numerous miracles and con- 
versions affected through the fervent prayers of its 
members. France was noted for the piety, zeal and 
learning of her clergy, such as Mgr. Gonsset, arch- 
bishop of Eheims and Mgr. Parisis, bishop of Arras ; 
Fathers Ravignan and Lacordaire, models of sacred 
oratory and eloquence, and Count Montalembert, 
the illustrious champion of religion and justice ; 
while Thiers and Guizot was forced to record past 
and present historical events in a more lenient and 
less anti-catholic spirit. 



552 HISTORY OF THE CHURCH. 

DEATH OF GREGORY XVI — PIUS IX HIS SUC- 
CESSOR. 

A. D. 1846. 

On the 1st of June, 1846, the Church wept over 
the loss of one of her greatest Pontiffs — Gregory 
XVI — whose wisdom, firmness and constancy in 
the midst of innumerable trials, have won him 
imperishable laurels in the annals of history. 
Fifteen days after his decease, on the 16th of June, 
1846, Cardinal Mastai Ferretti, Bishop of Imola, 
was elected his successor, under the venerated name 
of Pius IX, and is honored and obeyed throughout 
the Christian world to-day as the worthy Vicar of 
Jesus Christ, and the chief pastor of the Church. 
On his accession to the Pontifical throne, Pius IX 
evinced a noble and generous spirit, a liberal and 
enlightened policy, and devoted himself to the 
spiritual and temporal advancement of his sub- 
jects. His laudable conduct at first won deserved 
applause; but the ungrateful Italians, instigated by 
such men as Mazzini, Storbini and Galletti, formed 
a secret political organization, whose object was the 
destruction of the Church and State. 

Notwithstanding the persuasions of these design- 
ing men, the sovereign Pontiff refused to join in the 
war against Austria, the blame of which was artfully 
thrown on the Jesuits, whom they represented as 
friends of Austria and enemies of Italian independ- 
ence. Popular feeling turned against the worthy 
and zealous members of the Society of Jesus, and 
the persecution of the "blacks," as they were called, 



Pius ix. 553 

became so violent they could not appear on the pub- 
lic streets in safety, and were finally driven from 
Italy. The cardinals were the next object of attack, 
and every effort was used to deprive the Pope of his 
most trusty counselors. They were also accused of 
a secret preference for the Austrian government, 
with which, it was said, they were in league for the 
purpose of giving the death blow to Italian inde- 
pendence ; and it was also asserted that they influ- 
enced the Pope to such an extent as to prevent him 
from executing certain measures of reform he wished 
to institute for the welfare of his subjects. 

These plausible calumnies had the desired effect, 
and the cardinals became the subjects of the hatred 
and bitter denunciations of the people. At this 
alarming crisis, Pius IX appointed Count Eossi, in 
1848, his prime minister ; an able and energetic man, 
a true patriot, and fully capable of meeting the 
emergencies of the times. He immediately com- 
menced active measures for the restoration of 
national peace, and endeavord to quell the growing 
abuses and disorders which were disgracing the city 
of Rome. His bold and vigorous acts so enraged 
the conspirators that they determined to assassinate 
him, and this excellent man and wise statesman was 
brutally murdered in the Senate Chamber. Rome 
was thrown into a state of intense excitement by this 
frightful event, and during the confusion, Mazzini, 
Galletti, Storbini, and others, formed themselves 
into a committee for the preservation of the public 
safety, assumed the civil and military command, 
and marched in procession to the Quirinal, accom- 
47 



554 HISTORY OF THE CHURCH. 

panied by crowds of drunken soldiers, and an ex- 
cited populace. 

They refused to listen to any remonstrance of the 
Pope, or heed his request for time to consider their 
demands, but behaved in the most violent and 
shameful manner ; they fired the gates of the palace, 
attempted to scale the walls, and shot Mons. Palma, 
Latin secretary of the Pope, when he appeared at 
one of the windows. The infuriated mob kept Pius 
IX for several days a prisoner in the palace, and 
learning that the new ministry intended to deprive 
him of all temporal power, and even threatened his 
life, his Holiness determined to leave Rome. He 
accordingly effected his escape with the assistance 
of the French and Bavarian ambassadors, on the 
24th of November, 1848, and fled to G-aeta, in 
Naples, where he was kindly and hospitably received 
by the royal family. 

The insurgents immediately abolished the Papal 
government, and declared Italy a republic. During 
his exile the sovereign Pontiff issued proclamations 
condemning the acts of the conspirators, and calling 
on the Catholic countries of Europe for help and 
protection. Napoleon III was among the first to 
answer the appeal, and a French army, under the 
command of General Oudinot, was sent to crush 
the rebellion, and landed in the papal states in the 
latter part of April, 1849. Being repulsed in his 
first attack on the city of Rome, General Oudinot 
retired to Palo, and waited for re-enforcements ; in 
the middle of June hostilities were resumed, and the 
siege lasted for nearly a fortnight. On the second 



Pius ix. 555 

of July, the French army entered Rome in triumph, 
and the victorious general dispatched a messenger to 
the anxious Pontiff, apprising him of the happy 
intelligence, and of the complete defeat of his ene- 
mies. Pius IX remained in G-aeta until the follow- 
ing April, and then returned to his dominions, and 
quietly resumed the reigns of government. He 
found the whole kingdom in a state of great dis- 
order and agitation ; the people oppressed, commerce 
suspended, and the whole country suffering from the 
violent intrigues of the conspirators. 

Imitating the forgiving spirit of his Divine Mas- 
ter, this excellent Pontiff pardoned the ungrateful 
conduct of his unworthy subjects, and applied him- 
self to the correction of all evils and abuses, and the 
restoration of national peace and happiness. In a 
short time, the government was more firmly estab- 
lished than ever, public confidence restored, and new 
vitality infused throughout the Papal dominions. 
Thus, by calmness, prudence, wisdom, and modera- 
tion, Pius IX won the reluctant admiration of his 
enemies, and endeared himself still more to his 
faithful and loyal children. While the machinations 
of wicked men were thus striving to destroy the 
power and glory of the Holy See, and subjecting the 
Vicar of Jesus Christ to insults and indignities, God 
was preparing a new consolation for His suffering 
spouse. 

From the earliest ages, the Church had taught 
that Mary, the mother of God, had never been sullied 
for one moment by the stain of original sin, but it 
was not until the nineteenth century that this belief 



556 HISTORY OF THE CHURCH. 

was declared an article of faith. After his restora- 
tion to the Pontifical throne, Pius IX, on the 8th of 
December, 1854, solemnly declared the Immaculate 
Conception of the Blessed Virgin Mary a dogma of 
the Church, and commanded it to be received as 
such, by all the faithful. This glorious testimony to 
the sinlessness and purity of the Queen of Heaven, 
was hailed with joy and gratitude by the whole 
Church, and the eighth of December is annually cel- 
ebrated as a day of triumph and thanksgiving 
throughout the Catholic world. 

In 1862, Pius IX canonized a number of martyrs 
who suffered for the faith in Japan, and on the 29th 
of June, 1867, the splendid church of St. Peter's in 
Eome was the scene of a most gorgeous and impres- 
sive ceremony. Five hundred bishops from all parts 
of the globe, and 25,000 ecclesiastics of all ranks, on 
this day assembled by invitation of the Sovereign 
Pontiff, to assist in the celebration of the eighteen 
hundreth anniversary of SS. Peter and Paul, and the 
canonization of several new saints and martyrs. No 
effort was spared to render this great event the 
most magnificent pageant of modern times, and five 
hundred prelates, representing every portion of the 
Catholic world, testified the love and devotion of all 
the faithful to the illustrious successor of St. Peter, 
our saintly and beloved Pius IX. 



CATHOLICITY IN ENGLAND, ETC. 557 

PROGRESS OF CATHOLICITY IN ENGLAND AND 
SCOTLAND. 

Within the last few years the number of con- 
versions to the Catholic Church have been very 
numerous, both in England and Scotland. Many 
clergymen belonging to the Anglican communion, 
have resigned valuable livings and entered the one 
true fold of Christ, some among them were distin- 
guished for their literary attainments, and since 
their admittance into the Church they have labored 
unceasingly to promulgate the doctrines of the 
ancient and universal faith — the names of Faber, 
Newman, Manning and Wilberforce, are sufficient 
proof of the truth of our assertion. In 1848 the 
hierarchy was re-established in England by Pius IX, 
who appointed Dr. Nicholas Wiseman, Cardinal 
Archbishop of Westminster. He was a man of 
varied accomplishments, a great linguist, and a most 
admirable writer and controversalist ; he was suc- 
ceeded in the See of Westminster by Dr. Henry 
Edward Manning, the present occupant, who is a 
convert from Anglicanism. A vast number of con- 
versions have taken place among the highest nobility 
of England and Scotland, and daily accessions are 
being made to the ranks of the faithful. Churches 
are being built and chapels dedicated in places where 
a few years ago it was a penal offense to offer up the 
holy sacrifice of the mass. The Catholics of Great 
Britain have every reason to thank Almighty God 
for the signal favors He has bestowed upon them, the 
prejudice of ages is gradually disappearing, and, to 
47* 



558 HISTORY OF THE CHURCH. 

quote the language of a cotemporary — " The day has 
arrived in England when the Protestant premier and 
the Catholic primate shake hands, not merely as 
private friends, but also as representative men; and 
when they were seen not long ago in familiar inter- 
course at the foot of the steps of the throne in the 
House of Lords, they were for the moment living 
signs and symbols of that vast and happy change 
which has come over the relations between the 
English government and its Catholic subjects." 



IRELAND. 

Up to the reign of Edward I of England, Ireland 
was comparatively tranquil; but at that time the 
Irish, led by Edward Bruce, brother of the famous 
Robert Bruce of Scotland, made another desperate 
struggle to overcome the English. After various 
successes, however, they were defeated, and Bruce 
slain. During the civil wars between the houses 
of York and Lancaster, in England, between the 
years 1453-1485 the Irish people were warm adher- 
ents of the house of York, and by their fidelity to 
that house brought down upon themselves many 
severe and cruel trials. The measure of their mis- 
fortunes was filled in the reign of Elizabeth, who, 
actuated by a vindictive spirit of religious bigotry, 
created laws for the purpose of extirpating the Cath- 
olic religion from Ireland. The horrid details of 
the persecutions under which the Irish people 
labored in consequence of these fiendish enactments, 
during three centuries, make the heart sick. Not- 



IRELAND. 559 

"withstanding this cruel and inhuman policy, the 
object was never gained. On the contrary, Ireland 
clung with even greater tenacity to the Catholic 
religion, and has remained to this day, through all 
her trials, unswerving and uncompromising in her 
devoted attachment to the faith which she received 
from the sacred mission of St. Patrick. 

During the reign of the Stuarts, Ireland suffered 
great misery, but after the execution of Charles I, 
and the accession of Oliver Cromwell to power, the 
unfortunate country passed through an ordeal of 
remorseless cruelty unparalleled in the annals of any 
nation. From that period to the time of James II 
the unhappy people of Ireland, stripped of their 
rights, despoiled of their possessions, governed by 
strangers toward whom they entertained the strong 
hate which centuries of cruel wrong had engendered 
in their hearts, and compelled to contribute toward 
the support of a religion they despised, made no 
active resistance to the power of England. At that 
time, however, James II, having been forced to aban- 
don the throne on the approach of William, Prince 
of Orange, found in the Irish people his warmest 
and most devoted friends. The result of their gen- 
erous struggle is known ; the battles of Boyne and 
Aughrim blasted the hopes of James, and entailed 
upon Ireland additional miseries, although by the 
terms of the treaty of Limerick, which was grossly 
violated by the British government, the people of 
Ireland imagined that they had secured themselves 
from further persecution. 

The heinous oppression and injustice of the British 



560 HISTORY OF THE CHURCH. 

government toward the people of Ireland continued 
without restraint up to the period of the American 
revolution, when, the coasts of Ireland being exposed 
to the attack of American privateers, and the British 
government being unable to guard against them, a 
large portion of the Irish people armed in their own 
defense, and enrolled themselves under the name of 
Irish Volunteers. This noble band, with arms' in 
their hands, afterward extorted from the peers of 
Britain much that repeated appeals to her justice 
had failed to obtain ; the power of the British Parlia- 
ment to bind Ireland was renounced in the year 1782. 

But this concession proved an inadequate relief, 
and when the French revolution of 1789, and the 
events growing out of it, were agitating Europe, the 
Irish people made a gallant but ineffectual effort to 
obtain that complete independence, to which, as a 
nation, they aspired. This struggle took place in the 
year 1798, and is called the rebellion of that year. 
It was speedily crushed by British bayonets, and 
two years after, 1800, through the influence of fraud, 
bribery, corruption, and intimidation, the infamous 
act of union passed the Irish Parliament, at once 
annihilating the independent nationality of Ireland, 
reducing her to the degrading position of a province, 
and exposing the noblest rights of her people to the 
arbitrary control of a foreign government, and an 
unfeeling and despotic ministry. 

Since that period, Ireland has languished through 
years of misery and degradation, and though the 
passage of the emancipation act, in 1829, removing 
many of the disabilities which oppressed the Catholic 



IRELAND. 561 

population, gave some hope that she might yet regain, 
by peaceful efforts, her sacred rights, she still remains 
a province; and the noble efforts of Daniel 
O'Oonnell, after his triumph in the cause of Catholic 
emancipation, in the year 1829, have yet produced no 
satisfactory results. The cry for justice, which, from 
the impoverished and starving millions of Ireland, 
has constantly risen to the British throne, has been 
cruelly disregarded, and famine and pestilence, with 
all their attendant horrors, which have stalked 
through the devoted island — the terrible fruits of 
British cruelty and injustice — have failed to soften 
the stony heart, or awaken a feeling of sympathy in 
the bosom of that remorseless government. An 
attempt was made, in 1848, by certain members of 
what was known as the "Young Ireland Party," 
entirely to throw off the British yoke; but from 
various, yet obvious causes, like all former attempts, 
it proved a failure, and only added to the misery it 
was intended to relieve. 

Since then, however, the horizon of the Catholic 
Church in Europe has become dark and gloomy in 
some parts, but bright in others. For the first time 
since the Eeformation we see Ireland freed from the 
most unjust and cruel burden of supporting the 
English Church and its ministers ; we see her people 
for the first time in many centuries breathing the 
pure and invigorating air of religious toleration, pro- 
claimed by the liberal majority of England, which 
fact was accomplished by the persistent efforts of the 
premier, the Hon. Mr. Gladstone. Fenianism un- 
doubtedly made an impression upon the leaders in 



562 HISTORY OF THE CHURCH. 

the English Parliament, and it is owing to the terror 
its organization inspired, that the English govern- 
ment felt impelled to make concessions, which, it is 
to be hoped, will be followed by many others, so that 
Ireland, relieved from English tyranny and oppres- 
sion, and her children from being forced to seek 
shelter in other countries, may yet enjoy the happi- 
ness of remaining in their own dear and beautiful 
Emerald Isle. 

Without intending any invidious comparison to 
other nationalities who have rendered such great ser- 
vices to the cause of Catholicity in America, we may 
be allowed to ask the question, If Ireland had not 
been persecuted, what would have been the state of 
religion in the United States, as well as in other parts 
of the world? The liberality of the Irish when 
called upon to assist in the erection of churches, their 
never failing co-operation in all good works, and 
their unbounded respect for the clergy, entitles them 
to the gratitude of whatever people they live among. 
Let us then admire the inscrutable ways of God, who 
causes good to come out of evil. 



PRESENT STATE OF THE CHURCH IN EUROPE. 

While we see the star of liberty rising over Ireland, 
we see, on the other hand, Russia, Austria, Bavaria 
and Spain trying to extinguish the light of the Cath- 
olic faith in their respective countries. Eussia, pre- 
tending, as she does, to be one of the most enlightened 
powers in the world, is in reality most cruel and tyran- 
nical as regards her Catholic subjects, especially the 



STATE OF THE CHURCH IS EUROPE. 563 

Catholic bishops and priests of the empire. The Em- 
peror, who claims to be the head of the Church in Eus- 
sia, will not permit the Catholic bishops to commib 
nicate with the Pope of Eome ; and woe to the faithful 
servant of God who chooses to obey God rather than 
the Emperor — a living martyrdom or exile to Siberia 
will surely be his portion ! It can be truly said of 
Russia, that she is the most intolerant country in 
Europe, and that China, Japan and other pagan 
nations excel her in real civilization and humanity. 
The day will come, however, when the Lord shall 
take revenge upon her for the innumerable cruelties 
practiced by her upon Catholics. 

Although Eussian intolerance and persecution 
should serve as a warning to all other princes and 
countries, we find on the contrary, that civil liberty, 
which beyond all doubt is making great progress in 
Europe, has become a subject of contention among 
Catholic rulers. Austria, a Catholic country, has 
endeavored to deprive her schools of Catholic influ- 
ence, by taking the control of them from ecclesiactics, 
and placing the same in the hands of certain officials 
of her weak and wicked government. The concordat 
between Eome and Austria has been thus annulled by 
the latter ; Monseigneur Eudiger, bishop of Linz, how- 
ever, remained faithful to the concordat, and as he 
opposed the infamous scheme, he was arrested for 
disobedience, and sentenced to two weeks' confine- 
ment, but the punishment was remitted by the 
Emperor. It is to be hoped that the courageous 
conduct of the bishop of Linz will act as a check 
upon the government in its endeavor to make infi- 



564 HISTORY OF THE CHURCH. 

dels of the Catholic youth of Austria. If these men 
were real statesmen, they would readily understand 
that to alienate Catholics from their religion, is 
equivalent to making them unfaithful citizens. 

In Bavaria, also, a severe conflict is going on 
between the government and the Church, on account 
of the former wishing to deprive the latter of the 
control of the education of Catholic children. If 
a Catholic government openly attacks the Church 
and her ministers, how can it be expected that the 
Catholic clergy will be honored by the great mass 
of the people, who as in the times of Luther con- 
found political with religious liberty, and who, after 
having removed religion from the schools, and the 
altars from the churches, will not hesitate to under- 
mine the already unstable government of Bavaria. 

In Baden the spirit of darkness still prevails. 
As of late in Austria and Bavaria, so also in Baden, 
the subject of discussion, the education of youth, has 
not as yet been settled, although the late most 
venerable Archbishop Herman, of Freiburg, strove 
earnestly to maintain the rights of his Catholic 
children. 

Sad as are the prospects in the above named states, 
they are as nothing in comparison to the changes 
that are now going on in Spain ; for, since the expul- 
sion of Queen Isabella, that country has been in a 
state of political and religious confusion. The first 
act of the provisional government was to expel the 
Jesuits and suppress other religious orders, and 
many atrocities were committed in churches and 
upon priests and nuns. 



STATE OF THE CHURCH 1$ EUROPE. 565 

If we turn our eyes towards Prussia, we find there 
the Catholic Church as free as in America, and her 
school system even superior to that of the United 
States, the land of religious liberty. Although the 
government is Protestant, the Catholic clergy has 
the entire control of the Catholic schools, which are 
supported by the government ; and, while Protestants 
and Jews enjoy the same privileges, there is more 
harmony and charity among different denominations, 
than here in America, where, in regard to public 
schools, the same injustice is practiced as formerly in 
Ireland in regard to the established Church; for the 
Catholics of the United States are taxed to support 
schools in which their faith is held up to ridicule, 
and at the same time are obliged in conscience to 
support their own private schools, although they are 
entitled by right to the same privileges and support 
from the government that Protestants enjoy. It 
would be well, therefore, for America to imitate 
Prussia, not only in regard to the school system, but 
also in the administration of justice to Catholics. 

The Holy Father, Pius IX, the indefatigable and 
ever watchful pastor of the flock of Christ, has 
assembled all the Catholic prelates of the world in 
Ecumenical Council, which was opened on the 8th 
of December, 1869, seven hundred and seventy-nine 
(779) bishops being present. It is the first council 
held since that of Trent ; and it is a remarkable fact, 
that, whereas, at the council of Trent, there were but 
three English speaking bishops, of whom two were 
Irish and one English, there were in the Council of 
the Vatican, in 1870, no less than one hundred and 
48 



566 HISTORY OF THE CHURCH. 

sixty English speaking bishops, the great majority of 
whom were Irish by birth or descent. 

All eyes are fixed npon Home ; for great benefits 
are expected to result from the council. May the 
Holy G-host enlighten the bishops now gathered 
together, so that at the termination of their labors 
the whole world may exclaim as with one voice : 
"GLORIA IN EXCEL SI 8 DEO, ET IN 
TERRA PAX HOMINIBUS BON^J VOL- 
UNTATIS:' 



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Ajrapctus. 
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CHROXOLOGICAL TABLE. 575 



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HISTORY OF THE CHURCH. 



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CHRONOLOGICAL TABLE. 



577 



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13 


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Ecumenlca 

Templars, 
ay. 

tinence. 




j Seventeenth Ecumen 
1 Council at Constance. 
j Eighteenth Ecumeuica 
) Council at Florence. 
Reunion of Greeks. 
Return to their schism. 
j End of the Western 
j schism. 

S Constantinople taken 
) by the Turks. 
Order of the Minims. 


Conception 
rish domin 
l. 

overed. 
ongo. 




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America disc 
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49 



578 



HISTORY OF THE CHURCH. 



o 

» W 
go < «j 
Eh ft H 

«1 a 5 

CO H h 

a 
a b 

Eh 


Sir Thomas More. 
j Fisher, bishop of 
j Rochester. 

St. Francis Xavier. 

St. Ignatins. 
St. Philip Neri. 

St. Teresa. 
J St. Charles Borro- 
| meo. 

St. John of the Cross 
St.Louis of Gonzaga 


A. D. 

1535 
1535 

1552 

1556 
1558 

1582 
1584 

1591 
1591 


PRINCIPAL EVENTS. 

THE DATES MARK THE BEGINNING 

OF EVENTS, AND THE DEATH 

OF PERSONS. 


Mission to Mexico. 

Capuchins. 

Confession of Augsburg. 

The Recollets. 

Calvinists. 

Schism of England. 

Company of Jesus. 

Missions to India. 

J Nineteenth Ecumenical 

j Council at Trent. 

Socinians. 

Missions of Japan. 

Missions of Ethiopia. 

Missions of Brazil. 

Carmelites. 

Council of Trent closed. 

Seminaries instituted. 

Barefooted Carmelites. 

j Massacre of St. Bar- 

j tholomew. 

Missions of China. 

1 Reform of the Calendar 

| by Gregory XIII. 

Order of Ursulines. 
Abjuration of Henry IV. 


■ ix m to 'Q m m >o m m in in m m in m to m m m m m m 

^ ,_, ,_, ,_ ,_ ,_, ,_, r-, ,_, j-, _„,_,,_,,_,,_, ^ ,_. ^ ,_, _ ,_,_, 


O 

few 

Pm hS 

M * 


Adrian VI. 

Clement VII. 

Paul III. 

Julius III. 
Marcellus H. 
Paul IV. 

Pius rv. 
St. Pius V. 

Gregory XIII. 
Sixtus V. 
Urban VII. 

Gregory XIV." 
Innocent IX. 


A. D. 

1523 

1534 

1549 

1555 
1555 
1559 

1565 
1572 

15S5 
1590 
1590 
1591 
1591 


« 

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a 

H 

CO o • 

PS "« 

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Ferdinand I. 

Maximilian II. 
Rodolph H. 


A. D. 

1656 

1564 
1576 



CHRONOLOGICAL TABLE. 579 





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*** 



580 



HISTORY OF THE CHURCH. 



SAINTS, 

WITH THE DATES OF 
THEIR DEATH. 




A* 


PRINCIPAL EVENTS. 

THE DATES MARK THE BEGINNING 

OF EVENTS, AND THE DEATH 

OF PERSONS. 


Jesuits restored. 
Cath. Emancipate Act. 

Pius IX, at Gaeta. 

j Death of the Archbp. of 

) Paris. 

j Re-establishment of the 

1 Hierarchy in England. 

j The Immaculate Con- 

( cept'n decreed, Dec. 8. 

f Twentieth Ecumenical 

J Council (First of the 

1 Vatican), assembled 

{ Dec. 8th. 


A. D. 

1814 
1829 

1848 
1848 

1850 

1854 

1869 


ft 

o 

W W 

m < < 

Ph k A 
O H-tf 
Ph H « 

■ ^ 


Pius VII. 
Leo XII. 
Pius VIII. 

Gregory' XVI. 
Pius IX. 


ftCCC! CS SO 
H CV <?? CO *# 
• CO CO CO CO 


s 
s 

M 

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Ferdinand. 
Francis Joseph I. 


A. D. 

1835 
1S48 



INDEX. 



PAGE. 

Preface, , 3 

Introduction, •„••••« 5 

PART I. 

Preaching of the Apostles, 13 

Wonderful progress of the Gospel, 17 

"Virtues of the first Christians, 20 

Council of Jerusalem, 23 

Death of St. James the Lesser, 27 

First persecution under the Emperor Nero, 30 

Terrible prophecy against the city of Jerusalem, 32 

Destruction of Jerusalem, 35 

Second persecution under Domitian, 39 

Last actions of St. John, . 40 

Division in the Church of Corinth, 43 

Third persecution under Trajan, 46 

Trajan interrogates and condemns St. Ignatius to death, 48 

Letter of St. Ignatius to the faithful at Rome, 51 

Martyrdom of St. Ignatius, 53 

Apology of St. Justin, 56 

Fourth persecution under Marcus Aurelius, 59 

St. Polycarp, bishop of Smyrna, is arrested and carried 

before the proconsul, 61 

Martyrdom of Polycarp, 64 

The thundering Legion, 66 

Persecution in Gaul, , 69 

Torments endured by the Holy Martyrs, 71 

Humility of the Holy Martyrs, 74 

49* 



582 index. 



PAGE. 



Last combat of the Holy Martyrs, '. 76 

Martyrdom of St. Epipodius and St. Alexander, 79 

Matyrdom of St. Symphorian, 8L 

Apology of Tertullian, 84 

Continuation of the Apology of Tertullian, 87 

Fifth persecution under the Emperor Severus, 89 

Martyrdom of St. Ireneus, bishop of Lyons, 91 

Martyrdom of St. Perpetua and St. Felicitas, 94 

Examination and condemnation of the Holy Martyrs, . . 96 

Execution of the Martyrs, 99 

Beautiful qualities of Origen, . . t 102 

Works of Origen, 104 

Continuation of the Apology of Origen, . . .• 107 

Sixth persecution under the Emperor Maximin, 110 

Seventh persecution under the Emperor Decius, 112 

Martyrdom of St. Pionius, 114 

Eighth persecution under the Emperor Valerian, 117 

St. Cyprian is arrested and banished, 119 

Martyrdom of St. Cyprian, 122 

Continuation of the persecution in Africa, -125 

Admirable constancy of a child. 127 

Punishment of the persecutors — charity of the Chris- 
tians, 130 

ISTinth persecution under the Emperor Aurelian, 132 

Tenth and last persecution under Dioclesian, 134 

Martydom of St. Quentin, 137 

Martyrdom of the Theban Legion. 139 

Martyrdom of St. Victor of Marseilles, 142 

Martyrdom of St. Vincent of Saragossa, 145 

Reflections on the persecutions, 148 

Constanlius Chlorus favors the Christians, 153 

Conversion of Constantine, 155 

Triumph of Christianity, 158 

Finding of the True Cross, 160 

Origin of the Hermits. St. Anthony, 163 



LtfDEX. 583 

PAGE. 

St. Hilarion establishes monasteries in Palestine, 166 

Life of the Hermits, 169 

The Arian Heresy, 171 

Council of Nice, , 174 

The Emperor is deceived and exiles St. Athanasius, ... 176 

Frightful death of Arms, 179 

Recall and justification of St. Athanasius, 181 

Violence practiced by the Schismatics, 183 

The Emperor Constantius causes trouble in the Church, 186 

Zeal of St. Hilary of Poitiers for the Nicene Creed, 189 

St. Martin, bishop of Tours, , 191 

The Emperor Julian wishes to re-establish Paganism, . . 194 
Julian undertakes to rebuild the temple of Jerusalem. 

His death, 197 

The Emperor Jovian protects the Catholic faith, 199 

Valens renews the troubles of Arianism, 202 

Fearlessness of St. Basil, bishop of Cesarea, 204 

Admirable courage of a Christian woman, 206 

Valens reprimanded by St. Basil, 208 

Virtues of St. Gregory of Nazianzer, 210 

The Macedonian heresy, 213 

Ecumenical council of Constantinople, 215 

Clemency of Theodosius, 218 

Fall and repentance of Theodosius, 220 

Schism of the Donatists, 223 

Celebrated Conference at Carthage. Termination of the 

Schism, 225 

The Pelagian heresy, 227 

Intrigues and obstinacy of the Pelagians, 229 

Errors of the Semi-Pelagians, 231 

St. Jerome, 234 

Virtues and sufferings of St. John Chrysostom, . ... 236 

The Nestorian heresy, , 238 

General council of Ephesus, 241 

Eutychian heresy, 243 



584 index. 

PAGE. 

General council of Chalcedon, 245 

Great qualities of St. Leo, 248 

Conversion of Scotland and Ireland, 250 

Conversion of the French, 253 

Baptism of Clovis, 255 

Virtues of St. Genevieve, t 257 

Origin of St. Benedict, 259 

Foundation of the Monastery of Monte Cassino, 261 

Fifth General council. The Three Chapters, 263 

Conversion of England, 266 

St, Augustine consecrated bishop of Canterbury, 268 

Mahomet appears as a prophet, 270 

Taking of Jerusalem by Chosroes, King of Persia, .... 272 

The Holy Cross discovered and returned to Jerusalem, 275 

Heresy of the Monotholites, 277 

The sixth general council, 279 

Conversion of Germany, 281 

Martyrdom of St. Boniface, 283 

Heresy of the Iconoclasts or Image breakers, 285 

Violence of the Iconoclasts, 288 

Seventh general council and second council of Nice, . . 290 

Beautiful characteristics and holy zeal of Charlemagne, . . 292 

Charlemagne revives literature, 294 

PART IT. 

Charlemagne is crowned Emperor of the West, 297 

Conversion of the Danes and Swedes, 299 

Conversion of the Sclavonians and Russians, 301 

Conversion of the Bulgarians, 303 

Photius usurps the See of Constantinople, 305 

Infamous deceptions of Photius, 308 

Re-establishment of St. Ignatius. Eighth general 

council, 309 

Reflections on the Heresies, 312 

Invasion of the Barbarians. Scandals. Tenth Century, 315 



ISTDEX. 585 

PAGE. 

Re-establishment of discipline in England, 317 

Restoration of discipline in Germany, 320 

Re-establishment of monastic discipline in France, 322 

The work of reformation continued by the successors of 

St. Bernon, 324 

Reformation of the Clergy, 326 

Conversion of the Normans, 329 

Conversion of the Hungarians, 330 

Heresy of Berengarius, 334 

Schism of Michael Cerularius, patriarch of Constanti- 
nople, 337 

Troubles in Europe on the subject of investitures, .... 339 

Foundation of the Carthusian Order, 340 

First Crusade, 342 

Expedition of the Crusaders, 345 

Establishment of the Military Orders, 347 

Institution of the Premonstrants, 349 

St. ISTorbert is created bishop of Magdeburg, 351 

Foundation of the order of Cistercians, 353 

St. Bernard is made abbot of Clairvaux, 356 

Celebrity of St. Bernard, 358 

St. Bernard preaches the second Crusade. His death, . 360 

Foundation of the order of the Trinitarians, 362 

Martyrdom of St. Thomas, of Canterbuiy, 365 

The third Crusade, 367 

The fourth Crusade, 369 

The establishment of the Minor Brothers, 371 

The order of St. Francis confirmed. His Apostolic 

labors, 374 

Congregation of the Preaching Friars, 376 

St. Dominic obtains the confirmation of his order, 379 

Birth and education of St, Louis, King of France, 381 

St. Louis obtains the Crown of Thorns for France, 384 

First Crusade of St. Louis, 386 

C.iptivity of St. Louis, 388 



586 INDEX. 

PAGE. 

Journey of St. Louis to Palestine, 390 

Second Crusade. St. Louis. His death. 393 

Virtues of St. Thomas, of Acquin, 395 

Virtues of St. Bonaventurn, 397 

First re-union of the Greeks. Second Council of Lyons, 400 

Western Schism. Council of Constance, 402 

Condemnation of WicklifF and John Huss, 404 

A new inducement for the re-union of the Greeks. 

Council of Florence, 407 

Capture of Constantinople by Mahomet II, 409 

Establishment of the order of Minims, 411 

The heresy of Luther, , 414 

Calvin adds to the errors of Luther, 416 

Violence of the Protestants, 419 

Variations of the Protestant Churches, 421 

Schism in England, 424 

Conversion of the Indies, 426 

Continuation of the Apostolical labors of St. Francis 

Xavier, 430 

Opening of the Council of Trent, ■ 432 

Doctrine of the Council on original sin, 435 

Doctrine of the Council on the justification of the sinner, 437 

Doctrine of the Council concerning the Sacrament?,. . . 439 

Doctrine of the Council on the Sacrifice of the Mass,. . 441 

Doctrine of the Council on penance, 444 

Doctrine of the Council on confession, 446 

Doctrine of the Council on satisfaction, 44S 

Doctrine of the Council on Extreme Unction, 450 

Doctrine of the Council on Purgatory, indulgences, rev- 
erence of the Saints, etc., 452 

Conclusion of the Council of Trent. St. Charles Bor- 

romeo, 454 

St. Theresa. Reformation of the Order of Mount Car- 

mel, 461 

Errors of Baius. Renewed violence of the heretics,. . . 4G5 



index. 587 

PAGE. 

St. Francis of Sales, 469 

State of religion in Japan, 473 

Origin of Jansenism, 478 

St. Vincent of Paul, 482 

Progress of the faith in China and other countries of 

the earth, 487 

The causes of Infidelity, 491 

Secret societies, 494 

Progress of Infidelity, 497 

The suppression of the Jesuits, 501 

The temporal power of the Sovereign Pontiff attacked, 504 
Prelude and beginning of the French Revolution, .... 507 

Progress of the revolution. Death of Louis XYI, 511 

Pius VI arrested and carried to France, 516 

Election of a new Pope. Concordat, 519 

Bonaparte, 522 

Restoration of the French Monarchy, 527 

Reflections on the Scandals, 530 

Destiny of the Church, 534 

PART III. 

Catholicity in the United States, 537 

Persecution of the Church in Prussia and Switzerland,. 550 

Death of Gregory XVI — Pius IX his successor, 552 

Progress of Catholicity in England and Scotland, . 557 

Ireland, 558 

Present state of the Church in Europe, and the Ecu- 
menical Council of the Vatican, 562 

Chronological Table, 567 



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authentic Records, illustrated with the remarks of Judicious 
Modern Critics and Historians. By the Rev. Alban Butler. 
Metropolitan Edition. Embellished with Fine Engravings. 
No. 1—2 vols. 80. cloth 4 plates, 7 00 

3 — 4 vols. cloth, fine paper 8 do. 8 00 

4 — 4 vols, roan 8 do. 9 00 

5 — 4 vols, library style 16 do. 12 00 

6 — 4 vols, cloth, gilt sides and edges 16 do. 14 00 

7 — 4 vols, imitation, gilt sides and edges 24 do. 16 00 

8 — 4 vols, super extra 24 do. 20 00 

To a work so well and so favorably known as the Lives of the Saints, it is deemed 
unnecessary to say anything by way of commendation. Suffice it to state, that this 
Metropolitan edition has been gotten up with the greatest care, under the supervision 
of the eminent Professors of St. Mary's College, Baltimore. It is printed on fine paper, 
from a good, clear, and bold type, and may justly be considered the most complete, as 
it is unquestionably the cheapest edition published. 

Life of Christ. By St. Bonavexttjre. To which are added 
the Uevotion-to the Three Hours, Agony of our Lord on the Cross, 

and the Life of the Glorious St. Joseph I80. cloth, 75 

do. do. cloth, gilt sides and edges, 1 00 

The merits of this standard work are so well known in the Catholic community, 
as wortliy of the eminent sanctity of its author, and as avast source of edification 
to the pious reader, that any commendatory remarks would be superfluous. 

Life of St. Francis JZavier, Apostle of the Indies and Japan. 
From the Italian of Bartoli and Maffei. "With a Preface, by 

the Rev. Father Faber 12o. cloth, 1 75 

do. do. cloth, gilt edges 2 25 

"Saints are often made by reading Saints' lives. Let us hope that something of 
this grace will accompany the reading of this life." Faber. 

"The character of St. Francis Xavier is one that the present age needs especially to 
Btudy. Among all the saints set before us by the Holy Church, there is not one who 
stirs us with a sense of our own slothfulness, and wins us more affectionately to him- 
self in a more eminent degree than he. In the contemplation of his heroic apostolate, 
heresy forgets its bitterness and animosity, and breaks into accents of admiration 
and praise. Even an Edinburgh reviewer speaks of him as 'Xavier the magnani- 
mous, the holy, and the gay; the canonized saint, not of Rome only, but of universal 
Christendom.' Messrs. Murphy & Co.'s edition is well printed, and may be regis- 
tered as one of the standard Catholic books of America from this time forth.'* — Pilot. 

Manual of the Lives of the Fopes, from Su Peter to Pins 
IX. By J. C. Earle, B. A 12o. cloth. 1 25 

The Dublin Review, in noticing this work, says: — " We notice with great pleasure 
the appearance of this irtwlvable Manual. It "meets a want long felt in English 
Catholic Literature; and will be exceedingly useful in our Colleges and Schools." 

Life of St. Vincent de Faul, Founder of the Congregation of 
the Mission, and of the Sisters of Charity. By M. Collet. 

12o. cloth, 1 00 
do. do. cloth, gilt edges, 1 50 

"Few biographies of the saints could be found to possess a greater interest than 
that of St. Vincent de Paul; none could be more practically useful. His life was 
bo unequivocally and so copiously fruitful in every species of pood works, that it 
has been eulogized even by Protestant pens. It should for this reason be intro- 
duced into every Catholic family." U.S. Magazine 

Murphy Sl Co., Publishers cj- Booksellers, Baltimore. 



Published by Murphy & Co., Baltimore. 
Uniform Edition of Father Faber's Works, 

In 8 vols. 12o. cloth. $1.50; gilt edges, $2 per vol. The complete 
set, in boxes, 8 vols, cloth, $12 ; cloth, gilt, $16. Half calf, $24. 

All for Jesus ; Or, the Easy Ways of Divine Love. 

The Blessed Sacrament ; Or, Works and Ways of God. 

Groivth in Holiness ; Or, Progress of the Spiritual Life. 

TheCreator and the Creature ; Or, the Wonders of Divine Love. 

The Foot of the Cross ; Or, Sorrows of Mary. 

Bethlehem, Spiritual Conferences, 

The Precious Blood ; Or, the Price of our Salvation. 

Jg®^ Upwards of 50,000 copies of Father Faber's Popular Devotional "Works have 
been sold in this country, and the demand is constantly increasing. 

One of the most eloquent and distinguished clergymen in the United States, in 
writing an Introduction to one of Father Faber's Works, says: 

"We turn to this last work of the Rev. Dr. Faber, with sentiments of gratitude 
to heaven, and hope for its abundant blessing on the teachings of such a guide, 
which our most earnest language would but faintly express. If the power to con- 
ceive and convey to others the sublime, and at the same time the most practical 
truths that can interest the human mind, be a title to the homage of men. then has 
Father Faber established for himself a claim which no length of years nor change of 
circumstances can efface. Few writers, since the days of St. Francis de Sales, have 
made more Christian hearts bow in loving adoration before our tabernacles than the 
author of 'All for Jesus,' 'The Blessed Sacrament,' &c. &c. &c." 

Bishop Ullathorne on the Immaculate Conception 

of the Mother of God 18o. cloth, 60 

do. do. cloth, gilt sides and edges, 80 

"In all the copious and exquisite literature of the Immaculate Conception, we 
have met with nothing more interesting than this brief treatise which contains a 
world of learning and an abundant treasure of the most striking thoughts, conveyed 
in the most beautiful language." 

The Means of Acquiring Perfection, By Liguori, 25 

Memorial to Preserve the Precious Fruits of First 
Communion 48o. paper, gt, 10 

Every Catholic should write down the day on which ho first had the happiness to 
receive the Holy Communion, in order that he might annually solemnize it by acts 
of devotion and thanksgiving, such as he will find in this little book. 

Holy Way of the Cross. Illustrated with Beautiful Engrav- 
ings, 32o. paper, 10 cts. Flexible cloth, 15 

"This is the neatest edition of the Stations which wo have yet seen. It is pro- 
faced by a short introduction, and finely illustrated." 

Pittsburg Catltolic. 

The little Testament of Our Lord Jesus Christ and 
the Blessed Virgin, Or an Admonition, Aspiration, and 
Practice for each day. Paper, 15 cts. Paper, gilt edges, 20 

Devotion to the Pope, By Faber. Paper, 15 c. Flex. cl. 30 

The Immaculate Conception. By Faber 10 

MunniY & Co., Publishers and Booksellers. Baltimore. 



NEW BOOKS —Published in 1869. 

The Life and Letters of F. W. FABER, D. D., author of 
"All for Jesus ;" " Growth in Holiness ;" "B. Sacrament," etc., etc. 
By Eev. J. E. Bowden. With an introduction by an Ameri- 
can Clergyman. Embellished with a Fine Steel Portrait, 
demi 80. cl. $2 el. bev. tint, paper, gilt top, $2.50 half calf, $3.50 

From the London Catholic Register.—" Within the last few days one of the most 
important and most welcome works ever written by an English Catholic has 
appeared. We congratulate Father Bowdex, and the whole body of Oratorians, 
upon the book before us. Already, we hear, i)r. Newman ha-* written to congratu- 
late the author upon what he has accomplished, and no better judge could pro> 
nounce upon the merits of such a work." 

From the London Tablet.—" We cannot but congratulate Father Bowdex on the 
way in which he has accomplished a task so full to him of deep and yet melan- 
choly pleasure." 

From the Dublin Review. — "We know of no one man who has done more to 
make the men of his day love God and aspire to a higher path of interior life; 
and we know of no man who so nearly represents to us the mind and the preach- 
ing of St. Bernard and St. Bernardine of Sienna, in the tenderness and beauty 
with which he has surrounded the names of Jesus and Mary." 

From the N. 0. Morning Star. — " No writer of modern times has done more to 
edify and instruct in holiness than Father Faber. His works, translated into 
almost every European language, is to be found in every Catholic's collection, 
however small that may be; his influence is felt far and wide; his loving voice 
brings consolation to the stricken heart, encourages the wavering, and fortifies 
the timid." 

A Memoir onlhe Life and Character of the Rev. 

Demetrius A. De Gallitzin, Founder of Loretto and 

Catholicity, Cambria Co., Pa. Apostle of the Alleghanies. By 

Yery Rev. Thomas Heyden, of Bedford, Pa 18o. cloth, 1.00 

cloth, bevelled, gilt edges, 1.50 

"In the Life of Rev. Prince Gallitzin, we have a type of men nowhere to be 
found ontside of the Catholic Church. Here we find a man of the highest 
descent, inheriting the fame and fortune of a princely ancestry, abandoning all 
that is calculated to allure the fancy or minister to the ambition, to undergo the 
privations of an obscure missionary life— all for the love of God and the salva- 
tion of souls." N. O. Morning Star. 

Order and Chaos ; A Lecture. Delivered at Loyola College, 
Baltimore, in July, 1869. By T. W. M. Marshall, Esq., Author 
of Christian Missions, etc 80. paper, 25 

The readers of Butler's Analogy are familiar with the argument of that cele- 
brated treatise, and know how to demonstrate that there can be no contradiction 
between the works of nature and grace, because they have the same immutable 
Author. In the Lecture before us it is contended, that since Protestanism is 
' ; the most complete negation known among men of all the prime attributes of 
God, and notably of Divine Order and Unity," it cannot proceed from God, be- 
cause God cannot contradict Himself. The contrast between the Church and 
the Sects, of which the former alone reflects the Divine presence and attributes, 
is traced in detail, and abundant reasons are furnished for applying to the first 
the title of "Temple of Order," and to the last of "Temple of Chaos." 

The Southern Metropolis says : " We have heard many lecturers, including Ed- 
ward Everett, Henry Ward Beecher, Wendell Phillips, and Bayard Taylor, but 
never has it been our happiness to listen to Mr. Marshall's equal. To a puie, 
vigorous, idiomatic English he unites a satire which has the pungency of Juve- 
nal without the coarseness; and the incisive, refreshing invective of Swift. 
After listening to Mr. Marshall, we can well understand how he extorted from 
the leading journals of London, on the publication of his ' Comedy of Convoca- 
tion,' the praise of being the wittiest man who has appeared in Great Britain 
since Dean Swift. His great work on the 'Christian Missions,' is one of the most 
complete and profound contributions to recent literature. 

Murphy & Co., Publishers & Booksellers, Baltimore. 
12 



New Books, Published in 1869, Continued. 

With the Approbation of The Most Rev. Archbishop Spalding. 

One Hundred Short Sermons, being a plain and familiar 
Exposition of the Apostles' Creed — The Lord's Prayer — The 
Angelical Salutation — The Commandments of God— The Pre- 
cepts of the Church — The Seven Sacraments — And the Seven 
Deadly Sins. By H. J. Thomas, Canon of the Cathedral of 
Liege, Belgium. Translated from the French, by Rev. G. A. 
Hamilton. With an introduction, by M. J. Spalding, D. D., 

Archbishop of Baltimore 80., cloth, bevelled, $2 50 

do. do do. cloth, bevelled., gilt, 3 00 

Extract from Most Rev. Archbishop Spalding's Introduction. — " The Hundred Short Ser- 
mons of Canon Thomas, now presented for the first time to the American public, may be 
said to constitute an epitome of Moral Theology, and of Dogmatic Theology also, so far as 
this is connected vritfi Moral. The most striking characteristics of these discourses are 
brevity, clearness, solidity, simplicity, unction, method, and thoroughness. 

"The Shout Sehmons will be found valuable, not merely to the priest who wishes to in- 
struct others, but also to the people who are to be instructed, in the ways of salvation. They 
■will form an excellent and most useful book for the family. Those who may not be able 
to assist at the Holy Sacrifice on every Sunday and Holiday of the year, may usefully read 
one or two of these Sermous, either privately for their own profit, or in the family for the 
instruction of all under their charge. Every priest and every Catholic family should pos- 
sess a copy of a work so very Yaluable in itself, and so strongly recommended by the highest 
ecclesiastical authorities." 

Preparation for DeafJi, or, Considerations on the 
Eternal 3Iascims, Useful for all as a Book of Meditations. 
By St, Alphonsus M. Ligtjori. Prom the Italian, by a 

Catholic Clergyman 12o., cloth, 1 25 

do. do. cloth be v., gilt, 1 75 

Extract from the Preface to the First American Edition. — "Several of the pious produc- 
tions of St. Alphonsus M. Liguori, have already been presented to the American public, 
and received with much pleasure, and no doubt also with great profit and advantage. 
They have been justly admired and esteemed for their unction and piety, for the wisdom of 
their teaching, and for the sacred erudition which enriches and adorns them. For the per- 
sons who have been fortunate enough to procure and read these works, it will be a suf- 
ficient recommendation of the present volume to remark, that it is from the pen of this 
learned and holy Bishop. It is even one of his very best productions, composed, as he in- 
forms us, with the two-fold design, of furnishing to the laity a book of meditations to aid 
their steps in the path of virtue and spirituality, and of giving to the clergy a collection of 
matter proper for their sermons and exhortations." 

A Spiritual Retreat of Eight Days* By the Rt. Rev. 
John M. David, D. D., First Coadjutor of "Bishop Flagct. 
Edited, with additions, and an introduction, by M. J. Spald- 
ing, D. D., Abp. of Baltimore small 12o. cloth bev., 1 00 

do do. cloth bev., gilt, 1 50 

Extract from the Most Rev. Editor's Preface.— "Of the twenty-four Meditations which were 
to be embraced in the Eight Days' Retreat, three are wanting, all belonging to the last 
Week. These I have supplied from 'Manresa, or the Spiritual ExercUes of St. Ignatius 
for general use,' a valuable London publication. From the same source I have freely 
borrowed whatever seemed to be necessary for rendering the present little work a more 
complete and practical Manual for the performance of the Spiritual Exercises; such as the 
practical advices, or Additions, of St. Ignatius to those who wish to make a Ketrcat with 
fruit, his methods of Prayer, and of Examination of Conscience, both general and particular, 
and Considerations for each day of the Retreat. I have also thought it well to pietix to the 

Eublieatiou a brief biographical sketch of the saintly Bishop David, together with his short 
ut admirable Method of Mental Prayer. 

"Many pious persons, both in Kentucky and elsewhere, have already used the Meditations 

of the good Bishop David with much relish and fruit. In publishing them for general 

use, I have merely endeavored to furnish a not wholly unsuitable frame for a picture of 

^reat and solid merit. All that I ask of those who will use this little work is, that they 

.ill strive to profit by its contents, and will have the charity to breathe forth occasionally 

\. short prayer for the uuworthy Editor." 

" This very edifying work of the pious Bishop David, has long been a favorite with those 

•customed to make and give spiritual retreats. It contains the usual number of exercises 

• an eight day retreat, and being rather pious suggestions than little essays, they give 

>d for real meditation. This work of Bishop David, will be found eminently useful as a 

ide and help in spiritual retreati," Watchman of the West. 

Murphy <fe Co., Publishers and Booksellers, Baltimore* 
13 



New Books, Published in 1869, Continued. 

Practical Piety. By St. Francis De Sales, Bishop and 
Prince of Geneva. Collected from his Letters and Dis- 
courses small 12o., cloth bev., 1 00 

do. do. cloth bev., gilt, 1 50 

Recommendation of the Moxt Rev. Archbishop — We take much pleasure in commending 
to Our Diocesans the, Work entitled, Practical Piety, set forth by Saint Francis db 
Sales, re-published by John Murphy dc Co., of Baltimore. The Spiritual Works of the 
illustrious St. frauds de Sale*, from which these practical lessons are extracted, need no 
euolojry ; a general use of them for more than two hundred years has embalmed them in 
the minds and hearts of the faithful. Their practical wisdom, their great moderation, their 
marvellous sweetness and unction, have made them the favorite reading of the pious in all 
portions of the Church of God. The devout perusal of them has been productive of immense 
good in fostering and increasing Catholic piety. MARTIN J. SPALDING, Abp of Bait. 

Baltimore, Feast of the Holy Name of Jesus, 1869. 

"This beautiful work, like all the works of the meek Saint of Geneva, is replete with 
the ten' er^st, yet mo3t practical piety. Sr. Francis is the prophet of modern ascetism, as 
St. Beneuict the other Francis and Augustine, were oriental and medieval. His works 
while giving the most minute lessons of the highest spiritual perfection, possess a charm 
and an insight into the wants and weaknesses of every day life that make them pleasant 
and instructive reading for ordinary christians." Watchman of the Went. 

John 31. Costello; or, the Beauty of Virtue, Exemplified in 

an American Youth 18o. cloth. 75 

do. do. cloth, giltj 1 25 

J&3~ This edifying Biography should be placed in the hands of every Catholic Youth. 

The Author of this edifying Biography lays before the reader "the virtues 
of a young man who passed seventeen years of his short life in the peaceful 
seclusion of his home, and the remaining two and a half in the quiet routine 
of a college, and who, therefore, could have practised only what St. Francis 
of Sales calls ' little virtues.' " It is earnestly hoped that no parent or con- 
ductor of an Educational Institution or Catholic Library in the land will fail 
to secure early copies of this little book, which will serve as a model for 
American youth. 

" It is impossible to read the description of the most ordinary events of 
the life of this holy child of God without emotion. What in others of his 
age and general character might justly be unworthy of note in him becomes 
worthy to be written in letters of gold. We would say to all Catholic parents, 
among the hundreds of volumes standing on the bookseller's shelves in- 
viting purchase by their gay bindings and prettily illustrated pages, and 
almost forcing themselves into your hands as birthday or holiday presents 
to your darling children, choose this one, and teach them, by the winning 
example of such virtue as they will here see presented to them, to emulate, 
not the daring exploits of some lion-killer or wild adventurer, or it may be, 
the imaginary success of some fortunate youth in the pursuit of riches, but 
rather the heroism, the piety, the humility, the chastity, the self-renuncia- 
tion of the Christian saint." Catholic World. 

Christmas Gifts, from the Infant tfesus. This collec- 
tion of Devotional Gems suitable in a special manner to the last 
days of the closing year, and the first of the opening one, is 

issued in a very neat and attractive style per 100, 7 50 

do. do. gilt edges, 10 00 

First Communion and Confirmation Certificates. 

Renewal of the Baptismal Promises on the occasion of First Communion and 
Confirmation, illustrated with neat and appropriate Engravings, printed 
on extra super Tinted Paper, suitable for Framing, 9 x 12. 

First Communion Certificates per dozen, 50 

do. do. per 100, 3 50 

First Communion and Confirmation Certificates ... .per dozen, 50 
do. do. per 100, 3 50 

•fiS^Attention is respectfully invited to the above, as the neatest, most ap- 
propriate, and Cheapest Certificates ever offered to the public. 

Murphy & Co., Publishers and Booksellers, Baltimore. 
14 



RECENT PUBLICATIONS, &c 

THE PARADISE OF THE EARTH; or The True 
Means of Finding Happiness in Religious State, 

according to the Rules of the Masters of Spiritual Tnfe, and Examples of the 
Saints. From the French of VAbb'e Sanson by the Rev F. Ignatius Sisk 

It is full of the choicest selections from Bourdaloue, Massillon, St. Jure, 

Guillore, St. Liguori, St. Bernard, St. Teresa, and others. Though designed 

more particularly for those who have consecrated themselves to God in the 

Religious State, 't abounds in useful instruction for such as live in the world. 

Cap, 80., cloth, «1.25 cloth, bev., gilt edges, $1.50 

DEVOTION to the SACRED HEART of JESUS, 

From the Italian of Secondo Franco, S. J. 

It is full of unction, as it is of instruction; and its perusal cannot fail to 
detach the heart of the reader from material allurements, by enkindling in 
it the love of our divine Redeemer. 18o. cloth, 75 cl., bev., gilt edges, $1 

4®=* Cheap Edition, for General Circulation, paper 30 cts. ; in lots 
of 50 copies, $10—100 copies, $18—250 copies $40—500 comes, $7" 

A C03IPENDIUM of the HISTOR T of the CA TH- 

OJjLC CHJUtCH, from the Commencement of the Christian Era 
to the Ecumenical Council of the Vatican, in which are narrated her 
Combats and her Victories in times of Persecution, Heresy and Scandal, 
and wherein is shown that her Preservation is a Divine Work. 
Compiled and translated from the best authors. By Rev. Theodore Koethen. 
12o., cloth, $2 tinted paper, cloth, bev., gilt edges, $?.",0 

G tudent's Manual of Catholic Devotions, containing all 

the Devotions usual in Colleges, Academies, etc. Besides the Devotions 
common to all, this Manual contains the Devotions 10 the Sacred Heart 
of Jesus, as generally practiced by students of Colleges and pupils of 
Convents, and the prayers prescribed to the members of the Sodality. 
32o. cloth, 40 cts cloth, bev., gilt edges, 60 cts. 

This Manual is Published, with the Approbation and Recommendation of 
^he Most Rev. The Archbishops of Baltimore and S* Louis. 

Registers of Matrimony and Baptism. 

Prepared by Order of the Xth Provincial Council of Baltimore. 
Now Ready in Books of 1000, #0—1500, #7.50—2000, $9, 
Matrimoniorum Registrum. Ad Mentem Patrum Con- 
cilii Provincialis Baltimorensis X. Concinnatum. 
JBaptismorum Registrum, Ad Mentem Patrum Concilii 
Provincialis Baltimorensis X. Concinnatum. 

Approbatio Ill mi ac Rcv ml ArchlepiscopI Baltimorensis. 

^» Formula quae sequitur pro Resistro Matrimoniorum, (Baptis- 

r£ (J)^&9 0) morum) ad Concilii Baltimorensis Provincialis X. Patrum men- 

1 liuA I tem concinnata queeque Formulse in Rituali Romano content® 

A Slwl A. P ro P e accedit, a Nobis pro Provincise Nostrte ecclesiis prubatur, 

*"* W$ii?r et omnibus quorum interest in Domino commendatur. 

^JIS^ Datum ex aedibus Nostris, Baltimore, in die Festo S. Matthias 
Apostoli, A. D. 1869. MARTINUS JOANNES SPALDING, 

Archiep. Baltimorensis. 
These Registers, carefully prepared with printed forms in Latin, in con- 
formity with the formula prescribed by the Roman Ritual, are neatly and 
substantially bound in Books of a convenient size, uniform with our OLD 
SERIES of CHURCH REGISTERS, viz: Registers of Confirmations, Inter- 
ments, Pews, and Parish Record*. Also Records of Baptism and Matrimony. 

This SERIES of CHURCH RECORDS, prepared by an eminent Clergyman, 
of great experience, are conveniently arranged with Printed Headings, for 
keeping Church Records, in such a manner as to save much time and labor 
to the Pastor, and affording ready facility for reference at all times. 

Muiiphv & Co., Publishers and Booksellers, Baltimore. 



